THE R: Rd FATHER IN GOD RALPH BROWNRIG L ●. B ●. OF EXETER.  
Who Died aged 67. Decem: 7th. 1659.   portrait of Ralph Brownrig   

A SERMON PREACHED In the Temple-Chappel, at the FUNERAL of the Right Reverend Father in God, Dr. Brounrig LATE Lord Bishop of EXETER, who died Decem. 7. and was solemnly buried Decemb. 17. in that Chapel.  
With an account of his LIFE and DEATH.  
Both Dedicated to those Honourable Societies, by the Author Dr. GAUDEN.  2 Cor. 4.18. The things that are seen are temporal, but the things that are not seen are eternal. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato. Aliud est vivere moriturum cum Platone; aliud mori victurum cum Paulo. Hieron. Ep. Nepot. 
LONDON, Printed by J. Best for Andrew Crook, at the Green-Dragon in S. Paul's Churchyard. 1660.   

To the Reverend Dr. GAUDEN, these present.  
SIR,  
YOur Sermon preached at the Funeral of the late eminent Bishop of Exeter, hath been and is of that general acceptation, that those that heard it, or have heard of it, do consent in their earnest desires of us to write unto you for its publishing; The honour in it due to that learned Prelate, as a memorial of him, the great benefit which will arise to the Church both in the present age and future, the seasonableness of the manifestation of his judgement in several subjects, and the happy fruit which may be reaped by the Reader, in the imitation of his exemplary life and pious conversation (to God's glory and the good of souls) these do sufficiently of themselves bespeak your inclination to it: But we do also make it our request, that you will be pleased with all convenient speed to print it, which as it will satisfy the expectation of your many other Friends, so will it much oblige  
Your very affectionate Friends and Servants 

N. Bernard.  
Edw. Young.  
Tho. Buck.   Grays-Inn. Dec●●b. 23. 1659.   

TO THE Honourable Societies OF THE TEMPLES.  
HAving endeavoured (Honourable and worthy Gentlemen) if not to adorn, yet at least to do some right to the memory of the reverend and renowued Bishop Brounrig, by those (justa Parentalia) praises which are most due to his accomplished worth, for his holy obedience to the Word of God, for his conformity to his blessed Saviour, for his loyalty to Sovereign power, for his love to his Country, for his compassion to the Church, for his zeal to the Reformed Religion, for those sighs, prayers and tears, by which he encoutred the sins and miseries of this Nation; for his exemplary merits to all that were or would be good: and lastly, for his particular favour towards me (of which I am ambitious to express a most grateful sense:) Yet I find still something of further duty and discretion incumbent on me, which must be discharged by this Preface or Epistle, to which your name is inscribed; wherein first, I am to justify my own so large and liberal commendation of the Bishop. Secondly, I am to give an account of your particular merit, as to this Dedication. Thirdly, I am to crave your patrociny for my vindication.  
§. For the first, My own Veracity, as to what I have wrote, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) without envy, flattery or partiality of this excellent Bishop, I believe I have the attestation of all good men, who either personally knew, or have been fully informed of his worth; if they have eyes able to behold and bear the resplendency of all moral virtues in an excellent man; of all intellectual abilities, in an excellent Scholar; of all sound Divinity in an excellent Divine; of well chosen, well handled, well applied and well practised Texts in an excellent Preacher; of all gravity, prudence, circumspectness and candour in an excellent Governor; of sincere and operative graces in an excellent Christian; Lastly, of all these concurrent, completed and cumulated in an excellent Bishop; who was indeed (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in in all points of humane and divine perfections, such as he should be.  
§. All ingenious persons who are not overgrown with the Antiepiscopal Jaundice (who have not envious, odious, jealous and implacable eyes against all Bishops, and most against the best;) will readily subscribe to what I have written; Yea I know, there is such a cloud of witnesses, as forbids me solicitously to avow my own integrity and truth on either side.  
§. First, For myself, I am as much an enemy to flattery, as a friend to civility. Parasitisme differs as much from just and comely praise, as Devils do from good Angels; The first is black as hell, the second beautiful as Heaven. I fear nothing (whatever I do, or say, or write,) more than that base fear, which either prostitutes to servile adulation of vice: or is overawed from just commendation of virtue, even in Bishops; I do profess (with Greg. Naz. commending St. Cyprian, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; I have spoken and written as to the verity, and eminency of the pattern; nothing to any compliance or partiality, I was not to dress up an Ulyssis with Homer; or an Aeneas with Virgil, after a poetic freedom, and flourish of invention, but to represent to the unworthy world, a most worthy Bishop, and to reproach the imprudence, and ingratitude of the age, by letting it see in this particular, what an admirable Bishops it had extirpated, what accomplished abilities it had suppressed, what useful merits it had discountenanced; not only by not rewarding, but by depriving of such rewards, as they had both deserved, and obtained by God's blessing, and the munificence of the Prince and Nation; I was to set forth a chief Pastor of the Church, conformable to Christ's cross, as well as serviceable to his flock; having not only the crown of crucified affections, but also crucrifying afflictions, yea and of crucified virtues, by the indignities of the world; nay and of self crucifying graces too, by his own humility; for while he was eminent in all men, that had eyes to see true worth, yet in his own eyes he was nothing, and Christ was all in all to him.  
§. Secondly, They knew not Bishop Brounrig, who knew not how far he was from either active or passive flattery; As he abhorred both, so he needed neither; He was far above them, being so full and overflowing with real and solid worth, that he was not capable (as lank bladders) of any empty and airy distentions; he had as Plato saith of one Gorgias, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A soul and life that wanted fictitious commendations no more, than burnished gold, or polished marble doth need any paint, or colouring.  
§. Such deceitful decorations, and spurious praises, are for their Sepulchers who affect to be reputed worthies, when they have done nothing worthily, who would be recounted for great Rabbis and Reformers, when indeed they were but abaddon's, and Apollyons of all things civil and sacred; ambitious, when dead, to be called Patriots and Fathers of their country, yea Saviour's and Preservers of Religion, when they have sought to sacrifice both fathers and children, to the Moloches, Chians, and Remphans, Idols and Images, which they set up, and their fathers never knew; There are that hope to be venerated, as the Devils in India, not for the good, but for the mischief, they were able to do.  
§. For my part, I would not for a world, profane those sacred texts, of The righteous perish, or The memory of the just shall be blessed, or Blessed are they that die in the Lord, or Precious in the sight of the Lord is the death of his Saints, and the like, by preaching them over those whose do are as noisome as their carcases; who deserve to be buried with the burial of an Ass; Though violent and vile men, should make their graves with the rich and the Noble; yet their Monuments built with untempered mortar, made up of the bones and blood of men, will sooner rot then their corpse.  
§. No flattering Confectioners can make Mummy, to impartial posterity, of those abominable livers, whose names are written in the dust, and deserve to perish as their own dung; when they give no evidence to the present age, by their piety or repentance, that the name of God is graun in their hearts, or their names are written in heaven. No venal pens, and mercenary tongues can keep after ages from cursing and detesting their memories, who like Nero, or Hierostratus, or Raviliaac, or Borgia, and other monsters of men, seek renown by their enormities, and study to equal their villainies to their abilities: whose dying is not times digesting them to mature honour; but it's spewing them out to everlasting shame and abhorrence.  
§. But where useful virtues and real graces do appear in any, never so poor, afflicted, desolated, (as the Martyes and Confessors of old, and latter ages were;) every just man and ingenuous Christian, will be not only ready to bring sweet odours and spices to their burial, but they are ambitious to embalm their names and memories to a perpetuity of honour; Though proscribed and banished, though undone and destroyed by the injuries of the age, in which they lived; as were Ignatius Cyprian, Athanasius, Chrysostom, Boethius, and many others among the Christians, yea and among Heathen too, as Epaminondas, Aristides, Themistoeles, Scipio, Affr. and others; whose ingrateful Countries did not hinder the gratitude of posterity, as to persons that deserved longer life and better usage.  
§. Yea, not only among the Heathens, such ecstasies of admiration transported them to the superstition of an imaginary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or deification of the dead; (whose deserts they thought purchased for them an immortality, Divinity or Godship of a lower form, lesser edition, and latter creation;) But even Christians at first indeed, with moderation and caution, (afterwards by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or excess of veneration) did canonize those as Saints, or divi, holy, honourable and happy men and women, who by exemplary piety and patience, had sealed to the truth and peace of Christian religion; hereby recommending the imitation of their graces and virtues to all men, both good and bad, to reprove the one, and improve the other.  
§. For not only well disposed persons are well content to see themselves encouraged by the commendation of those, whose worthy steps they follow; But even those, that are no great valuers, or followers of virtue themselves, no nor praisers of it in others, while living, are yet content to lay aside the poison of their envy, and sting of their calumny towards them when they only live in their deserved reputation for goodness; whose rewards even vicious men are prone to fancy they may more easily obtain if they have but a mind to commend them, when dead.  
§. Nor is this fallacy without some show of reason; For virtue is prone to adopt those for her children, who have any value or respect for her even in others; As by pitying, so by praising, we are secretly alured to practise things praiseworthy; As evil speech corrupts good manners, so good speech is apt to mend evil manners; yea, as to smother, or calumniate, or coldly commend another's virtue, argues little consciousness to it in one's self; So it is the surest token of grace, and virtue, to love, admire and adore them, First in the highest perfection of the Divine Idea; Secondly, in the clearest image, or representation of them, Jesus Christ; Lastly in the more familiar instances of them among mankind, where they are (like the Sunbeams, in watery reflections, infinitely more remiss indeed, and less glorious, than in the original, but yet more visible and condescending to humane capacities.  
§. And such they were in this illustrious Bishop, however he were eclipsed by the fatal darkness of the times; yet the pregnant demonstrations of his worth, were publicly attested, as by that love and reverence which all good men paid him while he lived; so by that honourable and ample concourse of many Eagles to his corpse and Funerals, which were attended by Noblemen, by Gentlemen, by Judges, by Lawyers, by Divines, by Merchants and Citizens, of the best sort than in London; These flocked to his Sepulchre, these followed the Bier, these recounted his worth, these deplored their own and the age's loss of him; These reproached those who had occasioned, or cast any diminutions upon such extraordinary merits, and such accomplished Bishops; For he was not the only Phoenix of his age and order, who had been deplumed, and almost reduced to ashes by the inordinate, flames of the times.) But I need no more to justify any so ample commendation of this excellent Bishop, whom none could with truth or Justice disparage.  
§. My second work in this Epistle is, to give the world an account of your particular merit, as to this Dedication, wherein I am commanded in modesty, not to insist upon your so propense and unanimous favour expressed towards my self, (which challengeth its proper time, and place, for my thankful acknowledgement) because the present Subject affords me reason more than enough; Nor could I have been other than extremely injurious, both to the Dead and the Living, (the venerable Bishop, and your honourable selves) if I should have dedicated this work to any other than your selves; Since not only to you they were by me at first, for the main, delivered by word of mouth, (which I know more coveted to hear, than well could, by reason of the great crowd and concourse, of attendants, who may claim of me this Justice, and compensation, of their defeats) but to your honourable Societies, above all men living, the venerable subject and occasion of my labours, this reverend Bishop (next God) did chiefly bequeath and dedicate himself, both living, dying, and dead.  
§. If he had lived longer, you had been that happy Society, which should have been honoured and blessed, with his presence and residence, with his praying and preaching, with his grave counsel and holy example: The golden remains of his precious life and strength, were yours; he was so just and grateful, as to own and requite your love and respects to him, who had so highly deserved of him.  
When he died, and was to put off his earthly Tabernacle, those exuviae mortalitatis, which are due to the grave; It was inter novissima vota, one of his last desires, that as this mantle of Eliah's soul, was likely to fall among you, so it might be deposited in your Temple, or Sanctuary, as an expectant of a blessed Resurrection.  
§. This request you not only ambitiously entertained, but honourable accomplished, being loath, that so great a Prophet, should be buried among the graves of the meaner people; though living, he was almost leveled to them, by some men, I fear of more preposterous, than pious spirits, who seemed most impatient to own the vast differences, which God and nature, education and grace, age and experience, learning and industry, besides our Laws, and the universal custom of the Churches of Christ, had made among the Ministers of Christ, for the good order, and welfare both of Presbyters and people, grudging that any civil respect or reward should be proportioned to their worth and usefulness in the Church.  
§. It became your learning, Justice, and wisdom, to discern and own the advantages, and discriminations, that were so evident in this excellent Bishop, who are not only trusties and Guardians of his Urn and ashes; but Conservators of his better self, living Monuments of his excellent soul, Admirers of his rare endowments, Imitators of his worthy example; All which were by him, and now by me devoted to you above all men, among whom he had his last hospitable and honourable reception; You, by a generous civility (in an age pitifully and plebeianly Antiepiscopal,) durst invite, own and entertain, with public respect, such a Bishop, whose eminent and unspotted worth every way made him so much more, the object of some men's envy and despite, as the highest Towers and trees are of the rage of tempests.  
§. For many have more patience towards Bishops and Ministers of his degree and persuasion, who are less commendable, or more culpable, than to those, whose eminency in goodness becoming Bishops and Divines, makes their injurious malice wholly inexcusable; Some spirits are most eager to cast that Episcopal salt on the ground, which hath best savour in it; and least of popish or popular fatuity; that greater esteem may be had of their inspired arrogancy, which by parity tends to Ataxy, division and confusion, as it is at this day; Sunt tempora inquibus maximis virtutibus certissimum est exitium: Tacitus observes, that the worst times can least bear the best laws, and worthiest persons; whose exemplary virtues are the daily Satyrs and Sarcasmes of unreasonable men, and manners.  
§. Some Schoolmen think, that the presence of a good Angel, is an augment to the torture of Devils, exasperating the regret and sense of their hell, deformity, and misery, by the others beauty, glory, and felicity: it is certain (Mat. 8.29.) that the evil and unclean spirits, could not smother the great terror, even to torment, which they had seizing on them, when the holy Majesty of the Messiah, though vailed under the cloud of humane nature, and infirmities, gave check, to their Demoniac malice and mischief; Thus are the best ministers, either Bishops or Presbyters, men of the greatest learning, piety and constancy, most unwelcome, (as Micaiah to Ahab) to men of high minds, of heady passions, of giddy spirits, of impotent prejudices, of popular principles, and of licentious Practices, who affect things of vulgar ambition, and plebeian arbitrariness, being unpatient of any thing authoritative, and settled either by civil, or ecclesiastic constitutions, and customs in Church or State.  
§. Hence (then) is the Crown of your Honour, more ponderous and illustrious; That you so far owned and expressed your esteem of this learned and religious Bishop, who as much deserved and enjoyed the applause of all good men, as he patiently endured the envy and injuries of others; Him you kindly invited; Him you civilly received; Him you highly honoured; Him you greatly endeared to you; notwithstanding the long and many diminutions, yea disgraces he had suffered as a Bishop, more to the detriment and dishonour of the public, than of his private comforts; For it is certain; that every Christian Church and State in all ages, hath wanted, and ever will such excellent Bishops, as wise and exemplary Goverours, more than they can want public rewards and encouragements: but as it was said of Paulinus Bishop of Nola, in Italy, Aequiori animo sua pertulit damna, quam alii sua lucra: No man deplored the public distractions more, and his own depressions less, than this wise and worthy Bishop; he still enjoyed himself in an holy and happy tranquillity, as much, nay much more, than any of his destroyers, whom he lived to see driven as chaff too and fro, with every wind, till they were hurried to Democracy, to Stratocracy, to Anarchy, both in Church and State.  
§. After many Tragedies, which he had seen and suffered, it was a great reviving to his age, to find the noble respects of your honourable Society, shining upon him, and in him, upon all worthy Bishops, and Episcopal Divines; You were desirous to be his Diocese, to own him as a Father in God; And as you deserved, so I know he intended you the best recompenses he was able to give you, out of the rich treasury of his learned and pious soul, if God had spared him life and health; As you have the honour to be the eminent orb, and public Sphere, in which this great Star of learning and religion, of Episcopal desert, and dignity, last moved, both in and out of this world; The Mount Nebo, to which this Moses was to ascend, and there to die; So it is but just you should have this Monument of singular honour, and renown, so long as the name and memory of Bishop Brounrig survives, which I presume will be very long; (For he had (omnia victura et sempiterna, praeter corpusculum,) all things living and lasting to eternity, except his body,) especially, if I have in this work (which is thus Dedicated to you,) done him and you, the present, and after age, that right which I intended, and of which I have thus given the world some account as to your particular merit towards him, which was my second undertaking.  
§. My last work in this Epistle is, to crave your patrociny, for my vindication, both against Romish partiality, whose design and interest is to decry and destroy all Reformed Bishops; and also against those immoderate Antypathies, which others have taken up, against all presidential Episcopacy, and Diocesan Bishops; though never so reform in Doctrine and Manners; Yea and circumscribed by good Laws of Church and State: Not that I fear the wit, which is not overgreat, or the spite which is not very small, of those unreasonable Episcopomastix, whose malice is as blind, as it is bold, against all Bishops, good and bad, precious and vile, Popish and Primitive Episcopacy. They shall do well to try their Teeth on this file, to confute any one particular, which I have averred of this excellent Bishop, who (together with many others, his reverend Brethren, (of the last edition and perdition) now with God, (as Usher, Hall, Morton, Davenant, Prideaux, Winniffe, Westfeild, Potter, and others,) were as far from being drones, and idle bells, Tyrants and oppressors, Popish or antichristian, as those are, who are the most unjust calumniators of them, and their Episcopal dignity; which hath been so ancient and universal in the Church of Christ, and is so necessary for the polity, and well being of any Church, and was by themselves so abundantly deserved, yea and worthily managed.  
§. I well know how provoking a thing it is to some men's eyes and ears, to read or hear the praise of any man, who is not of their party, and faction; There are many, who have no patience to behold a Bishop carried to his grave in peace, and laid in the bed of honour; It is their Hell to see a pious Prelate conveyed to Heaven; as it was Dives his regret, to behold Lazarus in Abraham's bosom; Some have sought to make the very name of Bishop a crime, and to render the order, degree and honour of it odious, when the first is Scriptural, and given to Christ, first; next to the Apostles and their chief Successors; the second is Ecclesiastical, of Primitive, Catholic, and Apostolic use.  
§. There are, that wish all Bishops out of the world, with all their hearts; but withal they would have them buried in silence, and obscurity; For they are scared to see them walk after they are dead, as much as Herod was, lest John Baptist, (whom he had beheaded in a most wanton and frolic cruelty,) had been revived in Christ; Some are afraid, lest while the names and merits of our excellent English Bishops remain, they might recover damages, for all the losses they have sustained; but in this I can secure their Excexcutors and Administrators, that if they can give God and their own consciences, a good account, none of these good Bishops, who are now departed in peace, and have seen the Salvation of God, will ever trouble them, being got above the affronts, injuries, indignities, and indigencies of this world.  
§. I know the formation of such a Statue, as must resemble, Bishop Brounrig, so burning and shining a light, must needs dash the unwelcome sparks and strictures of his well known worth, in all Antiepiscopal faces; just as an iron flaming from the forge doth, when wrought on a firm anvel by a strong arm. It is the misery of many, virtutem videant intabita bescantque relicta; first to want worth in themselves; next, not to be able to bear it in another: If envy against worthy Bishops is to be burst in pieces, this piece will do it; if sober moderate minds are reconcilable to venerable Episcopacy (as I believe many, nay most ministers and people now are) this will further invite and confirm them to study the Church's peace, and the honour of the Reformed Religion, no less than the comfort of their own calling, by returning to such temperament and patterns of Episcopal presidency, as were to be seen in Bishop Brounrig, and in many others of his order in England; in which were as worthy Presbyters, and as excellent Bishops as ever blest any Church, since the Apostles days, for whom we have cause ever to bless the Divine benignity and mercy to this unworthy Nation.  
§. I have otherwhere erected Trophies, and inscribed them to several Bishops of holy, honourable and happy memory in England; yea and I have demonstrated by a familiar and plain emblem, the vast disproportions that are in all histories and successions of the Church to be seen, between the goodly floridness, and fruitful procerity of Christianity in all times, when it was preserved, protected, and prospered by Episcopal eminency, authority and unity (which kept Bishops, Presbyters and people in a blessed harmony) compared to the modern shrubs of novelty, variety, & discord, which later ages have produced.  
§. Nor could I forbear (upon this occasion) to set forth the industry, learning eloquence gravity, wisdom, moderation, patience, unspottedness, and holy perseverance of this excellent Bishop, by way of pleniary opposition, and full confutation, of that Idleness, illiterateness, barrenness, levity, imprudence, riggidness, passionateness deformity and inconstancy, with which some men have been overgrown, as with a Manage or Leprosy, in this age, by their too great itching, and scratching against all Episcopacy, even till they fetched blood, and brought such a festering tetter and sore upon us, as is not easily healed.  
§. Wherein I have come short of Bishop Brounrigs worth, your unanimous plead, and potent eloquence (full of reason and justice, of learning and religion, of order and policy) may best supply my many defects, indeed there was need of another Brounrig, to have described him.  
§. Wherefore, knowing my own disproportions I thought it the best way I could take, to relieve them first, by seriously studying of this great pattern, next by flying to your protection, whose honour is now inseparable from this worthy Bishops, no less than his ashes are from your ancient Temple, which since its first consecrating by Heraclius, Patriarch of Jerusalem, (Anno Christ. 1185. in the 31. of Hen. the 2.) to this day, had never any deposit, of greater learning, than your famous Selden, or of greater piety and veneration, than your and our reverend Brounrig, who as little needs any Apology to be made for him, as the age greatly needs, repentance, for treating him so much below his worth, and myself a great Apology, for my adventuring on so great a work.  
§. If it be necessary for me further to disarm or lessen that envy which possibly may befall me, for the honour of this service, which I have done to the name, memory and merit, of this worthy Bishop, and in him, to all good Bishops, I am willing to conclude, as St. Bernard doth in his modest and humble oratory, upon a like occasion, Dignus sane ille qui laudaretur, sed indignus ego qui laudem, if the fire of Antiepiscopal anger, must still be fed with some fuel, Parcite defunctis, in me convertite ferrum, let them spare the dead, and fix their talons or teeth on me, who am yet living, who am content not to be commended by them, or any malevolent Reader, yet I am sure this reverend Bishop, was most worthy to be commended by me, and all good men, which is then most effectually done, by yourselves (O worthy Gentlemen) and all equanimous Readers, when his piety, prudence, zeal, courage, humility, charity, and judicious, constancy, in Church and State, are most exactly imitated by yourselves, and others, which is the just and serious ambition of  
Your very humble servant in Christ. JOHN GAUDEN. jan. 1. 1659.   

ERRATA.  
PAge 5. Line 8. read are for is, p. 8. l.13.r. audible, p. 33. l. 12. add when yet, p. 24. l. 4. by for lie, p. 45. l. 1. r. Moenis, p. 56. l. 20. Oracles for creeds, p. 58. l. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 59 l. 11. r. Elisha, p. 62. l. 3. r. coveted, p. 71. l. 1. r. autedate, p. 105. r. Antisignani, p. 155. l. 9 f. warp for worship, p. 177. l. 1. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 184. l. 7. r. principles, p. 245. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In Epitaphio, p. 3. l. 4. r. Bonorum.   

A SERMON Preached at the Funeral of Ralph Brounrig, D.D. LATE L. BP. of EXCESTER.  2 KING. 2.12. And Elisha saw 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 rend them in two pieces. 
§. ALthough no man is more ambitious than myself to pay all due respects to that Reverend and justly honoured Prelate, whose Funerals we this day celebrate; yet I should discover too much ignorance of my own disproportion to so grand a Personage, to so sad an occasion, and so ample an expectation, as I know possesseth you (right Honourable, Worthy and Christian Auditors) if I had ambitiously obtruded myself upon this so important a Province, for which many others might have been found much more apt and adequate than myself.  
§. But being unexpectedly called to this performance by those worthy Friends of the deceased, to whom he had chief committed the care of his decent Interment, I durst not be either so ingrateful to the merits and favour of this excellent Bishop (of which I had great experience for many years while he lived) or so diffident of Gods gracious assistance, and your ingenuous acceptance of my endeavours, as to refuse so noble an employment; What is objectable either by myself or others, as to my defects, may possibly be supplied, either by those great respects of love and honour which I ever had, and still have to this Venerable Bishop, or by your Christian candour, or by the Divine grace, which is the fountain of all holy sufficiency, which as I humbly beg of God, so I less despair of it, considering my work and design is not to adorn a Roman but a Christian Funeral: I am to speak (non ad plausum, sed ad planctum; non ad pompam, sed ad pietatem) not for pomp, but piety; not to gain your applause, but to amend your and my own lives; as discoursing of a dead man to such as are daily dying and decaying with my self.  
§. He speaks best of the deserving dead, who leaves the living better than he found them; which might be your happy improvement (honoured and beloved) if as you have an Eliah now departed, so you had an Elisha deploring his departure: you have indeed seen or heard the first (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as St. Basil speaks, the migration and assumption of this great Prophet) you may be most probable to enjoy the second if you join with me in Elisha's prayer; 
Vers. 9  not that a double portion of this Eliah's spirit may be upon me; no, I have not so immodest an ambition to excel; a decimation will be a great addition; the Tenth part of the Wisdom, Learning, Judgement, Eloquence, Zeal, Courage, Constancy, Gravity and Majesty of this excellent Bishop, will make not only a competent, but as the world is now shrunk, a very complete Minister; I may tell you the glean of this worthy Prelate would be beyond most Presbyters harvests; and his racemation, or after-gatherings, beyond their proudest Vintages. However, since Eliah's work is not to be done without some portion of Eliahs' spirit; this is the only favour next your patience, wherein I crave your concurrence.  
§. But I must not detain you long in the porch or preface, when I have two ample edifices with many fair rooms in them, through which I am to lead you.  
§. The first is in this read Text which I have set before your eyes, which was indeed the first that came into my mind as soon as I had a summons to preach on this occasion; The second in that dead Text which is now hidden from your eyes: In both of them there is, as Christ saith of his Father's house, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, many Mansions; but I must not tarry long in any one, that I may give you some prospect of them all.  
§. I begin at the first; And Elisha saw it, etc.  
The words set forth to us,  
First, An eminent person, Elisha.  
Secondly, His emphatic actions, which are many.  

1. His Vision, as to that strange appearance and transaction of Eliah's rapture; He saw it.  
2. His exclamation, or vociferation; he cried out.  
3. His expressions, 

1. As to his private relation and affection; My Father, my Father.  
2. As to the public concern, and importance; The chariot of Israel and the horsemen thereof.    
4. The cessation or period of the Vision; He saw him no more.  
5. His solemn lamentation, set forth by rending his own  in two pieces.   
1. In this eminent person Elisha, though many other things be very considerable, 
1 The person Elisha considered in his succession to Eliah.  yet I shall chief fix upon him as the person specially designed to be Eliahs' Successor in the Prophetic Office, both as to ordinary and extraordinary duties, for the service of God and the Church yet remaining in Israel, although now among much rubbish and ruin, sullied with Idolatry and great Apostasy, yet the things that remain are not to be neglected, even those few that had not yet bowed the knee to Baal. Church's must not be cast off, nor Christians left without Prophets, Pastors, and Bishops, because of great disorders and degenerations that may by Heresy, Schism or persecution befall them; those few sheep must not be left in the wilderness without some shepherds to feed and guide them.  
§. Here I cannot but observe, 
1 King. 19.16, 19  not only the care of the Prophet Eliah, but of God himself, by whose special mandate Eliah was to nominate and anoint such an one as might be meet to succeed him in his holy function, as a Prophet, yea, as the Father or chief Precedent and Master, (for so the sons of the Prophets call Eliah) of all the other sons who were brought up in the ordinary Schools and Nurseries of the Prophets.  
As nothing is more necessary for mankind, 
The blessing and necessity of an holy succession of Ministers in the Church.  than to have some to teach them the will of God, and the way of true Religion, which differenceth them from beasts, and leads them to eternal happiness; so nothing is more an evidence of God's indulgence and mercy to any people, than to furnish them from among their brethren with such an holy succession of Prophets and Pastors, of Priests and Ministers, of Bishops and Fresbyters, of Teachers and Rulers in things sacred and spiritual, as may least expose the profession of Religion to any doubt, disorder, division, defect, interruption or uncertainty.  
When true Religion and the acceptable service of God was first planted in the single families of the Patriarches (as rare flowers are in their several fair pots) then was God their more immediate Prophet and Instructor, 
The Patriarchal succession in families  in dreams and night-visions, in ocular and sensible apparitions by day, in audable and articular expressions, or in mental illuminations: So to Enoch, and Noah, and Abraham, Isaac and Jacob; yet so, as the holy Fathers of those families were at once as successive Princes, Priests, and Prophets to their families, taking care to teach their posterity, children, and servants the true fear and worship of God, 
Gen. 18.19.  which the Lord promiseth himself from Abraham; 
Iosh. 24.15.  and Joshua promiseth to God for himself and his house.  
Afterward, 
After successioning eater Polities.  when the Church of God multiplied from a family to a grand Polity, or community (which required those Laws and constitutions, both Civil and Ecclesiastical, together with the execution of them, by Princes, Priests and prophets, which might best preserve humane society, within those bounds of honesty and holiness, and within the enjoyment of those blessings which might answer all just and good desires, either as to the enjoyment of their lives, estates, and liberties in peace, or as to the serving of God, and keeping communion with him in those holy ways of his worship and service which he required of them for their good, as well as his own glory) then was it that the Lord either by special designation, or by settled succession, furnished his Church with such Princes, Judges, Priests and Prophets, as he saw necessary for them.  
Yea, 
Ecclesiastical order and succession most necessary.  whatever scambling and confusion in Civil and Regular Magistracy men's ambition brought on the state of the Jews, yet the Church order and polity of Religion, was so fixed in Aaron's family, as to the constant Primacy of the Priesthood, and in the Tribe of Levi, as to the inferior offices and services, that it continued many hundred of years after their Kings, and after their Captivity, inviolated among the Jews; nor was that sacred Order and Succession quite depraved in Israel, till a most unreasonable and detestable reason of state policy, laying aside all true sense and conscience of piety, 
1 King. 12.31.  set up golden calves for gods to the silly people; and consecrated the meanest of the people to serve them: Meet Priests indeed for such brutish gods.  
When the great Prophet Moses was to leave the world, 
Moses his care for succession.  yet he leaves the Church this legacy of comfort, as to the divine care and providence for a succession; The Lord thy God will raise up unto thee a Prophet from the midst of thee of thy brethren like unto me, unto him you shall hearken; which as it was most eminently and consummatively fulfilled in our blessed Saviour (as Philip tells Nathanael, 
john 1.45. Acts 3.22. Acts 7.37.  and as St. Peter with St. Stephen convince the Jews, who was the great inspirer and completer of the Prophets, and their Prophecies) so it was also fulfilled in those intermediate Prophets, which followed Moses, even to John Baptist, whom God sent successively to preserve, reform and restore true Religion in the Church.  
The Priestly, Prophetic, 
Ministerial successive authority as necessary as magistratick.  and Ministerial Office is not less necessary in the Church, than the Princely and Magistratick power is in the State, unless men judge their souls eternal interests less precious than those of their bodies and estates: Yea for the most part, God's Providence hath so distinguished them that when there were the best Princes, yet there were added to them, eminent Prophets, besides the constant Priests; as in David's time, where Samuel, Gad and Nathan were employed.  
And here in the great revolt, and sad Apostasy of Israel, from Gods and David's house, yet the Lord is not wanting to send an Eliah, and when he is to be gone, order is taken for the appointing Elisha to succeed him; the Ordinances of heaven, 
1 Kings 16. 1●.1●.  of night and day, summer and winter, of Spring and Harvest, 
Gen. 8 22.  are not more necessary by the successive motions of Sun, and Moon, and Stars, than those Ministers and Ministrations are, by which true Religion, and an autoritative order in the Church are maintained in present, and duly derived to posterity.  
Hence our blessed Saviour, 
Our blessed Saviour's care of succession in the Church. john 20.20.  the great Minister and Fulfiller of all righteousness, before his ascension took care for the Apostolic confirmation, Consecration, Mission and Commission, as Stewards and Ambassadors in his stead, to be sent by him as he was by his Father.  
The Apostles also before their departure had the like care, as is evident in the history of the Acts, and in the charge that St. Paul gives to Timothy and Titus, within their respective Provinces and Dioceses to commit the Evangelical, spiritual power and Ministry, as a sacred depositum to faithful and able men, that may as Bishops and Pastors, 
2 Tim. 2.2.  as Presbyters and Teachers, both instruct and rule the Church or flock of Christ committed to their charge, according to the several proportions and combinations of those Ecclesiastical Societies, over which not only many Teachers were ordained, but also some one Father or Angel was constituted and owned by the Spirit of Christ, as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Rev. 2, & 3, chap.  chief Precedent over them, the head or centre of order and union; the principal Conservator and Dispenser of all Ecclesiastical power and authority, which Irenaeus, Tertullian, St. Cyprian, Origen, and all the Ancients counted Successiones & successores Apostolorum; having the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gift and character in ordinary which the Apostles had, either as Presbyters or Precedents in the Church.  
§. 
Succession signalised by some visible ceremony.  That this might be done the more signally and conspicuously, so as all might take notice of the solemn trausaction, in a business of so sacred and great importance to the Church, there was not only due trial to be made of men's abilities inward and outward for such undertake; but they were to be invested with the Ecclesiastical power, and admitted to the exercise of those sacred Ministrations by some evident ceremonies, as tokens of God's Ordination, the Clergies approbation, and the people's acceptance of them. So little is God an enemy (as some have strongly fancied) to all decent ceremonies in Religion, which are shadows indeed of good things, with whose substance they well agree. We see that not only Sacramental mysteries even in the Gospel, as well as under the Law, are set forth by them, and clothed all over with them, as to the outside or sign; but also the Ordination of Priests, Prophets, and all Church Ministers ordinary and extraordinary have been adorned by them: Elisha is first anointed by Eliah, 
● King's 19.19.  after this Eliah casts his mantle upon him, even that mantle which afterward fell from Eliah ascending, and was as an emblem of his spirit, with which Elisha was to be clothed. So our Saviour breathed on the Apostles, 
joh. 20.21, 22.  when he said, Receive the Holy Ghost: So the Apostles used imposition of hands, to denote their ordained Successors, 
1 Tim. 5.22. and 4.14. Heb. 6.6.  which ceremony the Church of Christ in all ages hath observed, in the successive Ordinations of Bishops, Presbyters and Deacons, as one of the fundamentals of the Church's polity, order and power. Not that these outward Rites and Ceremonies are of the essence of the duty of the divine power, but for the evidence of that order and authority which is necessary, that there may be nothing dubious, or doubtful, or confused; or upon bare presumptions and conjectures in the Churches sacred Ministry; but such an authority as is both powerful in its efficacy, and pregnant and signal in its derivation and execution, that none might undertake the work, who is not constituted to be a Workman, nor any withdraw from it who is rightly furnished for so worthy a Work, as the Apostle calls the work of a Bishop, either the minores Episcopi, which are orderly Presbyters, or the majores Presbyteri, which are the paternal Bishops.  
We see Eliahs' spirit falls on none but his anointed Successor; 
The spirit and power follows the lawful succession.  nor was any so fit for the appointment and succession as Elisha; a man indeed of plain breeding, of a country, yet honest way of living, which is no prejudice or impediment when God intended to furnish him with Eliahs' spirit, 
1 Kings 19.19.  with extraordinary gifts and endowments, with the power from on high, as Christ did his fishermen when he made them fishers of men; 
Luk. 5.10.  This was in one hour more to their improvement than all Schools and Universities, all literature and education, all languages, arts, sciences, and Scriptures. But when these special gifts which were miraculous, are not given, nor needful in the ordinary ministration, propagation and preservation of Religion, there reading, and study, and diligence, and education, and Schools of the Prophets, are the conduits of Gods good and perfect gifts conveyed by holy industry and prayer to those that study to show themselves workmen that need not to be ashamed, 
2 Tim 2 15.  when once they are sanctified or set apart by God, and the Church, as here Elisha was.  
In whom doubtless God and Eliah had seen something that expressed a very gracious and sincere heart, by an humble, holy, 
Elisha's fitness to succeed Eliah.  and unblameable life: We never find that men of lewd or scandalous lives are called to be Prophets of God, or allowed to be made Preachers, and Bishops of the Church, wherein the ancient Canons of the African and other Churches were very strict and circumspect, whom, when, and how they were ordained Bishops, Presbyters, or Deacons; St. Paul requires that they should be not only unblameable, but of good report even among the Heathens and unbeleivers, as to matters of Justice, Morality, and common honesty, as well as sound and orthodox in the Christian faith.  
§. Elisha discovers an excellent spirit, and fit for a Prophet of God, 
2 Kings 2.2, 4, 6  not only by his individual adherency to Eliah, three times piously disobeying his commands, when he bade him leave him; As the Lord liveth, and as thy soul liveth, I will not leave thee: The love of good company is a good sign of a good conscience; a very good way to a good life, and a ready means to make us partakers of spiritual gifts; but further Elisha shows a most devout and divine soul in him, fit to make a Prophet to succeed Eliah; when first he doth not preposterously and presumptuously obtrude himself upon the holy Office and Succession, but attends Gods call, and the Prophet's appointment of him. Secondly, When he sees it is the will of God, and his father Eliah, he doth not morosely refuse, or deprecate and wave the employment, as some had done; Moses, and Jeremiah after (though he knew it would be heavy and hot service in so bad times, but submits to that (onus, no less than honos) burden as well as honour God imposeth on him.) Thirdly, In order to his support and encouragement in the work, he doth not covetously or ambitiously look to the preferment or honour, or profit, which might easily follow such an employment, especially if merchandise might be made of miracles, as Gehazi designed; and of the Gospel, if Ministers turned Sucklers and Hucksters of the word of God, as the Apostle taxeth some who were greedy of filthy lucre; no, but his earnest and only desire is for a double portion of Eliahs' spirit to be upon him; not that he might have more glory, but be able to do more good, 
1 Kings 9 ●4 james 17  with more courage and constancy, with less dejection and melancholy despondency than Eliah, who was a man subject to like human passions; and sometimes prone to fall not only into despiciencies and weariness of life, but even to despair, as to the cause of God and true Religion. It is (as Chrysologus calls it) a commendable emulation to imitate the best men; and a pious ambition to desire to excel them in spiritual gifts and graces, which the Apostle St. Paul excites all to covet in their places; which the more bright and excelling they are (like the light of the sun) the more they dispel all the vapours, mists and fogs of humane passions or pride, which by fits darken the souls of holy men.  
I cannot here but own my desires, 
The defective and dubious succession of Evangelical Ministers very deplorable.  and deplore the state of our times, which forbids me almost to hope their accomplishment, as to any orderly and meet succession of Evangelical Prophets, and Pastors, Bishops and Presbyters in this Church; our Eliahs daily drop away, I do not see any care taken for Elisha's to succeed them, in such complete, clear and indisputable ways of holy Ordination and Succession, as may most avoid any show of faction, novelty and schism; and be most uniform to the Ancient, Catholic, primitive, Apostolic, and uniform pattern, which never wanted in any settled Church either Presbyters to choose and assist the Bishops; or Bishops after the Apostles to try, ordain, oversee and govern with the Counsel of Presbyters, and all other degrees, and orders in the Church.  
Darkness, disputes, divisions, distractions dissatisfactions and confusions must needs follow that Army or City, that knows not who are its Commission officers, or lawful and authorised Magistrates; so must it needs be in the Church, when Christians know not who are their Fathers, their Stewards, their Shepherds, their Bishops, or their Presbyters.  
There is nothing next the fundamentals of faith, in which the Church should be more clear and confidently ascertained than in this, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Rom. 10.15  Ordination and succession of their Evangelical Prophets; for how shall they preach or rule unless they be lawfully sent, and set over the household of faith, Christ's family? and how shall others, as Sons, pay respect to them as Fathers, if they either doubt or deny that relation? 
john 10.1  If every one may affect new ways, by-paths, and postern doors, or climb over the wall, or use force and faction to consecrate himself or any other a Minister in the Church, according as himself, or his party in every family, conventicle or congregation fancies best, we may look for good store of Jerobohams' calves and Idols, as well as Priests; such as vulgar folly, faction and presumption lists to set up to themselves.  
§. But of Eliahs' and Elisha's few or none may be expected, when once Ordinations are various, novel, defective, mutually destructive, spurious, and so dubious, as no learned, judicious and upright-hearted Scholars or other sincere Christians can in conscience or prudence be satisfied with them, either as to holy duties to be done by them, or as to authority inherent in them, or the succession derivable from them, or lastly as to the reverence and honour to be paid to them.  
§. Certainly there is but one regular, authentic Catholic and complete way of Ecclesiastical Ordination and Succession, as this reverend Bishop sometimes expressed his sense to me. What that was by Bishops and Presbyters, no man can be ignorant that is not so willingly; for the light of Scripture, and Ecclesiastical history is clear as the sun at noon day; and although he, with others of our learned English Bishops, thought it may be venial or tolerable in some cases of persecution, necessity, and civil obstructions (which either Prince or people may sometime put on the Church) for some Christian Pastors and people to divert to new and byways, such as they are permitted to walk in, yet they desire and approve the better, and more excellent way: yet there is no wisdom of Reason or Religion for any Church to forsake the good old way, 
jer. 6.16.  when they might happily walk in it, only to give themselves the popular and pitiful pleasure of diverting to such odd broken ways, as possibly may with much scrambling, scratching and difficulty bring them at last to the same journey's end with the other; yet so as through briers and thorns. But I have done with the person of Elisha, as here nominated, and designed for Eliah's Successor.  
Secondly, I come to the Vision, in which we are to consider, 

1 The object, What he saw. 
The strangefiery apparition of Eliah's assumption.   
2 The act, or seeing.    
The Object, It; That is all that strange apparition, the wonderful and supernatural manner of Eliah's assumption by a fiery chariot and horses of fire, which did gently slide under him, and so took him up that he appeared tanquam auriga lucis, as sitting in the chariot, driving and managing the horses of it; like an holy Phaeton, not fabulous and fictitious, but real and visible to Elisha's bodily eyes.  
All which heavenly pomp and parada was not other but a manifestation of the glory of God, by such Angelic ministratious, in the way of fire, figured like chariot and horses.  
The Observation in general is obvious from Scripture histories, Observe. 1 
Of God's glory manifested by fire.  How God is pleased to make his special presence and glory appear to men by way of fire, 
Exod. 3.2.  either First, immediately, and in mercy; so to Moses in the bush, which was on fire, yet consumed not: an emblem, First, How God oft chooseth to reveal himself, not in the ways of worldly wisdom, and power or greatness, as in tall cedars, and strong oaks, but in shrubs and bushes, weak and contemptible means: Secondly, Of the state of the Church in this world, which may seem to be all on fire by persecution, as the bush or three children in the furnace, yet is not burned or wasted thereby. Thirdly, To show there is most of God's presence, where the soul is most inflamed with the love of God and zeal for his glory, which is a fire not consumptive but refining; not predaticious to any, but propitious to all true Saints; destructive to nothing but our sins and corruptions which are our dross.  
Or secondly, Mediately, 
Angels appear in fire. Psalm 104.4 Heb. 27  God makes use of the Angels as Ministering Spirits, in the similitude of flaming fire.  
In both, to show, not only that spiritual purity, activity and potency which is in God, and proportionably in the holy Angels, but also how terrible he can be and will be at last to the wicked men and Angels too, to whom he will be as a consuming fire; the breath of the Lords anger kindling the fire of Tophet with everlasting burn which none can quench.  
From the renown of such fiery apparitions and Gods appointment of holy fire, 
Levit. 6.12. & 5.24.  which first came down from heaven, to be ever kept alive on his altar, The Heathens had those high fancies of fire, That it was a god, and the Conqueror of all things; so worshipped by the Chaldeans, and venerated by the Romans, which their Vestal virgins were to keep unextinguished, that they might have this emblem at least of their gods and their souls immortality.  
Secondly, Observe. 2 We may observe the different dispensations of God's power and pleasure in the way of fire, 
The different events of Gods fiery dispensations. 1 Penal.  either in judgement or mercy, for good and evil, for preservation or destruction.  
His Justice reins hell fire from heaven upon the impudent and preposterous sinners of Sodom and Gomorah; 
Gen. 19.24  unnatural lusts are punished with preternatural fires.  
He destroys Nadab and Abihu by fire, for offering with culinary, 
N●mb. 3.4 and 10.3  common or strange, and unconsecrated sire their incense and sacrifice; to show that he will be sanctified in all that draw near to serve him, which they must do after his own prescriptions, not man's inventions, in the matter, essence and substance of his worship. He blasteth some of Jobs flocks with fire or lightning, 
job 1.16  which came from the aerial or first heaven, by God's permission, of the devil's impression.  
He sends fire from heaven at Eliah's word upon those surly and supercilious Captains with their Fifties who carried themselves to the Prophet Eliah with such pride, rudeness and irreverence, 
2 Kings 1.  as was a reproach to the God of Eliah, and that Prophetic authority with which he was invested.  
Yet the same God (as we have showed) began his first familiarity of talking with Moses face to face by the vision of fire in the bush. 
2 Propitious.  He after continued the visible sign of his presence and perfection to the Jews in the wilderness by a pillar of fire shining in the night. 
Exod. 40.38.   
So to Prophets, 
Ezek. 1.4. and ●. 2.  and other holy men, as to Manoah, as to Eliah, God manifested his acceptance of their persons, sacrifices and prayers by fiery apparitions of his glory, yet in a way of mercy.  
So here again in Eliah, a fiery messenger is sent to take him out of this world, not to his torment or consumption, but to his honour and consummation: This chariot and horses are sent for him, as those Joseph sent to Jacob to bring him out of a land of famine, 
Gen. 45.27  to a place of plenty.  
Divine Omnipotence oft makes different use and ends of the same methods and things; 
Same death, but different fates of good and bad.  the death and departure of good and bad out of this world may seem and is most what the same, as to the visible way and manner; but vastly distant as to the last fate and end; as the fool (that is the wicked) dieth (saith Solomon) so dies the wise (that is the holy and good man) there 
Eccles. 2.15, 16  is one end to them both; by sword, or plague, or famine, or sickness, or prison, or torment; the fire of favours, and the fire of faggots consumes martyrs and malefactors, Gods witnesses and the devils witches; yet it shall be well with the righteous that fear before God, 
Eccles. 8.13  
Luke 16. ●2  but not with the wicked; Lazarus died, and Dives died; the one on the dunghill, the other on his purple and embroidered bed; but the Angels carried Lazarus to Abraham's bosom to a refrigerating fire, and the devils attend Dives as a malefactor to hell, that is to a scorching and tormenting fire; wicked men are swept as dung from the face of the earth, by whatever death they die, never so placid and pompous, 
job 20.7 Mal. 3.17  without any horrors and pangs in their death; but good men, as God's Jewels, are made up and laid up in his best cabinet, be their deaths never so horrid and painful; Tares and wheat are both cut up by the same hand; but the one to be cast into unquenchable fire, 
Matth. 13.20  the other to be gathered into everlasting Mansions. As the terrors of God and afflictions, even to death itself, in what way soever God order our glorifying him, 
Rom. 8.28.  become blessings, and work together for good to those that love God; so to wicked men, 
Psal. 6●. ●2  their table is a snare, their prosperity cumulates their misery; the blessings they enjoy, or rather abuse, (sour as sweetmeats in summer) curses; to one, death is as the blast of the breath of God's anger to consume them; the Lord is not in that fire which devours the ungodly, save only in his power and vengeance, which gives this cup of fire and brimstone to drink, Ps. 11.6. To the other it is as a gentle breath, or sweet refreshing gale, when God takes their souls to him as he did Moses' with a kiss, as some Rabins interpret that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Deut. 34.4  Moses died, super os Domini, at the word, or upon the mouth of the Lord.  
This way of God's providence to Eliah, 
The Analogy of Eliah's departure to his life.  by fiery chariot and horses to take him out of the world to glory, is remarkable for two things.  
First, The Analogy and proportion; the Talio or recompense wherewith God testifies his approbation of Eliah's temper, as to that high and heroic zeal, which he ever shown to the glory of God, and true Religion; he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, flagrantissimam animam, a most flaming soul, not to be quenched or damped in God's cause●; he was as a sacred Salamander, impatient of any cold, or lukewarm, or halting, or dough-baked constitution in Religion; he had not only wrought miraculous execution of God's vengeance by fire, 
2 Kings 1.  to chastise the military insolence of some, but he had pleaded God's cause against Baal and his Priests by fire which came down from heaven, and decided the controversy, whether the Lord or Baal was God; a fire not to be obstructed, 
1 Kings 18.17  damped or quenched by all the effusion of water upon the Sacrifice and Altar; giving hereby a reflexive character and commendation of the magisterial, and irresistible, and unquenchable zeal wherewith Eliah carried on the interests of God and Religion, against all the terrors and threats of Ahab and Jezebel, also against the ingrateful levitieses and Apostasies of the people of Israel; many times God suits men's deaths to their lives and tempers, as he did this mild, but majestic Bishops; such as are of meek and calm spirits oft die without any great pain, sometimes without any; yea, I have been very credibly informed of one Mr. Lancaster, a very mild, grave, and worthy Minister, who died about twenty years past, that there was so loud and sweet a consort of music heard by him, and those about him for above half an hour before he died, that the good man owned it as a signal token of God's indulgence to him, thus to send for him, and to sweeten his death by so heavenly an harmony, with the close of which he gave up the ghost. On the other side, men of high choler, of unmortified and unsanctified passions, do not only give themselves much trouble in life, but many times their deaths are full of no less terror than torment, especially if they die in their vigour, or before time and infirmity had much mortified and emaciated their natural strength and temper.  
Secondly, 
The honour done Eliah by this fiery convoy.  The manner of Eliah's departure by chariot and horses of fire, was a notable instance of the great value and honour which God would set upon him, as his Prophet, of whom the world was not worthy, and yet it thought him not worthy to live; 
1 Kings 18 18  Ahab the King hates him as a public enemy, and troubler of Israel; Jezebel the Queen abhors him, a woman implacably desperate, the Court Parasites are all generally to the same tune, except good Obadiah; the common people (as always) are pleased with any liberty, (that lets them plough and sow, buy and sell) novelty and apostasy, hating all men that are out of favour, persecuted and unprosperous, though never so pious; On all sides good Eliah is driven to fly into wildernesses, to prefer wild beasts before vile men (Quorum societas omni solitudine tristior) whose society was more sad than any solitude; yet this poor, yet precious man, 
1 Kings 19.4  who was even weary of life, and petitioned to die out of a despondency of mind in desperate times, God not only sets miraculous marks of his favour upon him, by frequent intercourse of Angels to him, and by working wonders by him and for him, while he lives thus persecuted and despised of men; but he must not die an ordinary death, either with that squalor, pallor or pain which usually attends the sordidness of sickness, and those languish with which the souls of poor mortals usually take their leave of their bodies, as prisoners do of their sad and nasty prison; no, such an extaordinary pomp and honour must be had at his vale and departure, as shall declare him to all ages a man as high in God's favour, as Solomon was in david's, 
1 K●ngs 1.33  when he ordered his designation to the Crown, to be signified by setting him on his own Mule, 
1 sther 6.8  or as Haman fancied himself in Ahasuerus' when he chose the Royal Robe, and Horse, and Crown to express to the people whom the King delighted to honour: There is an Embassy of Angels sent, a Troop of the host of heaven; Gods immediate guard, or a triumphant chariot and horses of fire, such as the divine Majesty is pleased to own and use for the special Harbingers, Convoys and Attendants of his glory; these must, as ministering spirits wait upon Eliah, as a person greatly beloved of God, and now to be highly honoured beyond all mortals, at his decessit; which must not be by the common way of death, but of such a transport and change to glory, as might be to others a presage and praeludium, as of the ascension of Christ, so of the general resurrection, when Christ shall appear in flaming fire to take vengeance of ungodly men that obey not the Gospel; 
1 Thess. 1.17 2 Thess 2.8  but to make a general assumption of the godly to himself, first into the air, then into the Empyrean or highest heaven of glory, to be ever with the Lord; 
Psal. 116. 1●  so precious in the sight of the Lord is the death of his Saints, especially of his Prophets and faithful Ministers; and such honour in time shall they all have in their several degrees and proportions, how scurvily and contemptuously soever the world notes them for a time, as it did the very Son of God, who was first crucified and then ascended to glory; not in Eliah's fiery chariot, but in a cool and refreshing cloud; to show the different spirit which Christians under the Gospel, 
Acts 1.19  as followers of Christ, must be of, from that of Eliah under the Law, 
Luke 9.54, 55  as our Saviour told his Disciples, when they urged the practice of Eliah, for a precedent to justify their hot spirits, thirsting for fire from heaven to execute their revenge, which he tells us is now to be done by Christians with prayers and patience, with a quiet departure, without any more ado than shaking the dust off their feet as a witness against those that refused to entertain them and their doctrine. 
Luke 2.1  As Christ came into the world in a time of profound peace, when Augustus had shut the gates of Janus, so he continued all his life, and at last left the world without any perturbation of civil affairs.  
But it is time for me to wind up the contemplation of Eliah's fiery rapture, Use. 
Eliah's rapture not to be envied.  with some useful meditation, which teacheth every good Christian to admire indeed, but not to envy, or repine at this so glorious and miraculous assumption: As we say of thunderbolts, Poena ad unum, terror ad omnes, The stroke may fall on but one, yet the terror upon many; so are these peculiar indulgencies of God to one holy man, the ground of general comfort to all: If we have the same graces, we shall attain to the same glory (alia via, but ad eandem patriam) by another road, but to the same home and house of our heavenly Father. 
james 2.22  Abraham was called the friend of God; so is every one that is a true son of faithful Abraham, though kept at greater distance, and used with less familiarity; Noah and Lot, the three children and Daniel, had signal preservations; so mayst thou proportionably expect, 
Matth. 17.5  and have, if thou hast the same God; Peter, James and John saw the transfiguration of Christ; but all the Apostles, and all true believers rejoice in that news as a pledge and glimpse of glory whereof they shall at last be all spectators and partakers. 
2 Cor. 12.2  St. Paul had his high rapture to the third heaven; so hath every good Christian, whose soul is no stranger to the holy ecstasies of humble, judicious, fervent and devout affections.  
Many Martyrs had their fiery chariots and horses which carried their souls by flames of faggots to heaven, 
The parallels to Eliah's rapture.  as that of holy Polycarp, Bishop of Smyrna, and Angel of that Church, when St. John wrote the Spirits letter, Rev. 2.8. whose body the modest fire would not touch, while his soul was in it; the executioner was forced first to kill him, before he could burn him. Ardour affectuum, claritas fidei, charitatis flamma, candentes gratiae, certitudo gloriae, high sunt ignei currus & equitatus, as St. Bernard: The holy fervour of our love to God, and our charity to others, our unfeigned faith, and refined graces, our earnest desires and blessed hopes to departed and be with Christ, 
Phii. 1.23.  these are the fiery chariots and horses of every sincere Christian: Daily reading, meditating on the Word of God, with holy ejaculations of our spirits to God, and warm inspirations of God's Spirit in us; these (as St. Jerom commends to a Lady this circle of devotion) are as the chariot and horses of fire, to carry thee up to heaven yet alive and in the body; these are as jacob's Angels ascending and descending; there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sacred fevers, or holy calentures in which every good Christian must take care to live that so he may die in them. It is to be wished by every good Christian, ut nec vivat nec moriatur sine febre; take heed of earthy, lukewarm, cold and dull tempers living, lest when we die our hearts be as Nabals, or Achitophel's, dead, desponding or desperate within us. No chariots or horses of fire, no good Angels, no inspirings or aspire can be looked for at last by those that only mind things earthly, sensual, and devilish. The ancient word of the Church was Sursum corda, 
Col. 3.2  and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lift up your hearts; look upward, set your affections on things that are above, where Christ is; he will give his Angels charge of thee, to be thy conductors to heaven, as here they were of Eliahs'; for where the soul is, 
Luke 16.  there is the man, as the historical parable of Lazarus and Dives imports, when one is said to be in Abraham's bosom, and the other in hell, long before their bodies were raised. Carry God while thou livest in the chariot of thy zealous soul, and thou shalt not want his chariot and horses of fire to attend thee when thou diest.  
Secondly, 
The act or intuition.  Having thus seen the Object, we are now to consider Elisha's Vision, as to the act or intuition itself, He saw it; he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an eye-witness, by a real view, and ocular perception; not by another relation, or any imagination, or inward apparition to the fancy only; This is here so emphatically set down, not only to assure the truth of the transaction, but because it was the only condition, upon which Elisha's having a double portion of Eliahs' spirit did depend. Verse. 10  
It shows the high esteem Elisha had of that spiritual gift, Observe. 
The value holy men have of spiritual gifts.  which would at once enable him with power of Prophecy and Miracles; therefore he would not part from Eliah one step, no nor have his eye off him one minute, or wandering in the least twinkling from him; not that he had so rich a blessing, and great a boon barely for a look, or cast of his eye: No, but as Tostatus, Peter Martyr, and others observe, Intention oculorum animi intentio exprimitur; 
Lam. 3.51  the eye affected the heart, and the heart the eye: Elisha makes here an holy use of his bodily eyes, not only to expiate the usual vanity of them, but farther as a means appointed by Eliah, to convey that expected blessing of his spirit upon him; He was loath to take Eliahs' place, and undertake his work as a Prophet of God, unless he had his spirit, if it might on any terms be had.  
To which end his eyes lie compact, are made capable to serve him; therefore he fixeth them unmovably upon his Master, lest any surprise should defeat him of Master and spirit too; as the eyes of our bodies oft occasion much mischief to the soul; so if we look well to them, they may be instruments of much good; 
Numb. 21.9  Such as would have the benefit of healing, must look up to the brazen Serpent; 
Zach. 12.10  so look to Christ thou must, whom thy sins have pierced, if thou wilt be healed of the stings which thy lusts have made upon thee. They were ordered to look to the Temple and Mercy-seat in prayer, 
● King's 8.48  who desired to have their petitions accepted; these were types of Christ, on whom the believing and devout soul must always keep their eye habitually intent, but especially in holy duties, that they may enjoy not only the fancy and form, but the spirit and power of the duty.  
David's prayer was good, 
Psal. 119.37  Averte oculos Domine ne videant vanitatem, Lord turn away or divert my eyes from beholding vanity, by keeping them intent to better objects; he had avoided much sin and misery if he had done as he prayed, in the case of Bathsheba. Accordingly was the Church's practice, which eyed God as solicitously and reverentially, 
Psalm 123.2  as a servant or handmaid doth their Master and Mistress.  
Jobs piety would not stand to the courtesy of his eyes, but made a covenant with them, 
job 31.1  and bound them on all occasions to their good behaviour; knowing, that as nothing is more suddenly or dangerously moved than the eye, which is in every one as the centre, disposed to behold the world's  circumference and hemisphere at once, and prone to turn the glory of all the creatures to sin, shame and vanity.  
As the eyes are fenestrae animae, so, Portae paradisi aut inferni, the windows or ports of the soul by which it lets in or goes out to heaven or hell: Either as the Dove which having seen the squalor which the deluge of sin hath made on all things sublunary, returns to itself and to God (as Noah's did to the Ark) or else as the Raven it finds some vile carcase, 
Gen. 8.7, 9  and fixeth so on it, as never to retun again. Eyes are either full of the stars of heaven, or the sparks of hell: Eves eyes dazzled with the forbidden fruit, betrayed all other senses and faculties of the soul.  
It was not without cause that our Saviour in other things not inclined to too great austerities, 
Matth. 5.29  yet in this of the eye is so strict and severe, even to pulling it out; even the right eye, rather than to perish by the extravagancies and blast of those ignis fatui, foolish flashes and offensive flames which reside in, or flow from the eye. Certainly it had been good for some to have been born blind, and not to have seen the light of the Sun, which hath filled their eyes with so many, not motes of vanity only, but beams of inordinate lusts, and vicious debaucheries. We read of one Mavis an Asian Bishop, when blind, he was reproached by jeering Julian, that his Galilaean Jesus did not restore him to his sight; he blessed God that he was so happy as not to see such a monster of perfidy and apostasy as he was.  
If the eyes which are the light of the body be sensually darkened, 
Matth. 6.23  the whole body must needs be very dangerously dark. O how can we hope with Job to see our Redeemer with these eyes, so vain, so proud, 
job 19.25  so wanton, so polluted, so prostitute; they had need be well washed with the eye water of penitent tears and these with the blood of Christ.  
As Solomon adviseth to look to our feet, so to our eyes, 
Eccles 5.2  especially when we attend upon God in any holy duty and service, lest he pass by us (as Job speaks) and we discern him not; 
job 9.11  lest holy duties vanish out of our sight unminded, without any impression of the Spirit of God upon us by their means, a blessing not to be expected by those that are not diligent expectants, and vigilant supplicants for the Spirit of God in hearing, reading, praying, receiving; yea in all the occurrences of providence to us for good or evil, in which Christ bids us still watch and pray lest we fall into temptation, Matth. 26.41.  
§. The good in all duties is the Spirit, which goes with them as with Ezekiel's wheels, and is given us to teach us a right use of them. Lose looks, and wand'ring spirits, lose Gods good Spirit, which is the life, and soul, and heaven of every duty; unless this move, there is no formation or new creation in us. Roving souls, and scattered eyes have but a phantasm and show of Religion, the mere husk and shell, which is at once the satisfaction and delusion of Hypocrites: The spirit (as St. Bernard observes) of a Sermon, a Prayer, a Sacrament, is lost while we are unattentive, looking and thinking of something else. Eliah had vanished, and Elisha been defeated of the desired blessing of his doubled spirit, if he had been roving but one moment; his vigilant intention fulfils the condition, and obtains the augmented donative of his spirit.  
2. General; 
The Vociferation or crying out.  I have done with the Vision, both the object and the sight of it. I come to the Vociferation and crying out; In which we are to consider, 

First, The (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Pathetic manner.  
Secondly, The (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) emphatic matter.    
First, 
1 The manner  The manner is with passion and commotion of Spirit, as in a business sudden, and of importance, which justifieth no less than exacts from him this pattern of earnestness and vehemency, answering the wonder of it with a deserved astonishment.  
Calm and even-spun tempers of mind do not become holy men at all times, and at all occasions; Observe. 
Pious pertuhbation of spirit when seasonable.  there are pious perturbations, which are as it were the echoes of devout souls to the louder sound of God's voice; vehement yet sanctified passions, as of Love, Joy, Desire and Hope; so of Fear, and Terror, of Admiration and Dejection, of Horror and Consternation, yea, and self-despair, as St. 
2 Cor. 1.8  Paul says of himself, are in some occasions and instances of Providence, not only comely, but commendable; especially in the extraordinary appearances of God's glory, or dispensations of his providence and power.  
So there fell upon Abraham an horror of great darkness at one time in his converse with God; 
Gen. 15.12  So upon Job, to the abhorring himself in dust and ashes; 
job 42.6  thus Moses, exceedingly feared and trembled, 
Heb. 12.21  no less than the whole Congregation of Israel, when God gave the Law from Mount Sina; thus he broke the Tables which God had given him, when he was transported with just indignation against the calvish Idolaters; Phineas by a commendable zeal broke the usual bounds of native modesty, 
Numb. 25.8  slaying Zimri and Cosbi; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. David greatly feared when God smote Vzzah for his rash touching of the Ark; 
2 Sam. 6.8  other times he forgot the gravity of Kingly Majesty, in an high zeal and holy frolic of dancing before the Ark; and the same David more than once roared for the disquietness of his soul. 
Psalm. 38.8  We read Ezra tore his own hair, as a distracted man; 
Ezra 9.3  and Nehemiah the hair of others, 
Neh. 13.12  out of a pious impatience, to see the deformity of Religion unreformed; 
Gen. 27.38  yea Esau himself, though a man of a cursed and fierce spirit, yet cried out with a very loud and bitter cry, when he was supplanted of his Fathers primogenite blessing.  
A Stoical restiveness doth not become the Saints and Servants of God: 
job 4.14  Eliphaz expresseth well the terror he had, when a spirit from God passed before his face, Fear came upon me, and trembling which made all my bones to shake (Steteruntque comae & vox faucibus haesit) the hair of his flesh stood up. 
judg. 13.20, 22.  Manoah and his wife fell with their faces to the ground, and cried, they should surely die, because they had seen the Angel of God doing wonderfully by fire. Holy men, highly beloved of God, 
Dan. 8.17, 27. Dan. 10.8, 17  as Daniel, grew pale, dispirited and half dead in some of their visions. Good Josiah rend his  when he heard the book of the Law written, 
2 Kings 22.11  and the terrors of God there set forth against a sinful people.  
§, 
Of holy Quakers.  God calls sometimes not only to fasting and mourning, but to fear and trembling. There are some holy Quakers (not such as affect to act a part like the old Sibyls in their frantic correptions, and Diabolical possessions, to amuse the vulgar, to no purpose, as to any holy motions or improvements of their own or others souls and lives) but humbly to conform themselves to that posture, gesture, passion and perturbation, which the hand of God upon them doth really, rationally, and religiously require.  
§. 
Christ's holy passions and ecstasies.  Yea, we find the Son of God our Saviour Jesus Christ (who enjoyed the greatest serenity, and exactest harmony of body and mind) did not carry on an Apathy, but answered in his temper the stroke and tune of the occasion; sometimes he rejoiced in spirit; otherwhile he grieved, sighed, weeped, 
joh. 11.38  groaned; yea, he expressed his just anger and indignation: Sometime he was in such holy ecstasies, 
Mark. 3.21  that those about him thought him beside himself; 
Mat. 26.36  In his Agony also he began to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, surrounded with sorrow; 
Mark 14.33  nay (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to be amazed and perplexed with the horror of that cup he was to drink mixed with man's sins and God's wrath.  
§. When God smites, it becomes us to feel his strokes, and express our sense; sullen and stupid souls argue a senseless temper, an hard heart, and a seared conscience. God that hath planted all affections and passions in us, knows how to use and improve them, as a skilful Lutenist strikes on all strings, and at every stop; Though our passions are indeed grown wild and sour naturally, like crab-stocks; yet grace can graft fit cyons on every one: 
The holy improvement of our constitutions.  yea and make use of men's complexions and constitutions to the advantages of his glory: So Solomon an amorous Prince, when penitent for his extravagancies, or possibly before, in his best estate, is the penman of that holy Song, which is a cipher, and signifies nothing in the Bible, unless we understand the mystical sense of it, which is to present Christ the most lovely object, and to engage the soul to be passionately enamoured of him, 
Cant. 5.8  even to be sick of love, impatient of his absence; that the froth and folly of our love which perisheth upon perishable objects (as fire on straw or stubble) may be fixed on that excellency which is eternal, and worthy of that affection which is the gold and jewel of our souls, most precious and most durable, whose satisfactions are our Heaven and happiness, 
jer. 9.1  as its defeats our hell and misery; In like sort Jeremy, a man of sorrows, naturally sad, weeping and melancholy, fits the sad times he lived to see, with a most pathetic Lamentation; 
Psal 88  so Hemans Psalmody is still to a doleful ditty and tune, as sorting with the sense and experiments of his dark spirit, and sad constitution.  
§. 
God's choice of fit instruments  God not only useth but chooseth instruments fit for his work; especially when they are to work things out of the fire, and are to contest with hard metals, 
Isai. 48.4  he makes their foreheads brass, and their hands steel; he furnisheth them with such high and undaunted spirits as will do his work, and sometimes (as men) they may a little  it, as Moses did at his smiting the rock. So the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Beza and others observe in Luther and Calvin (both men of hot, quick, and choleric complexions) did so far adapt them for the rugged business they were to do as good and great men, which was to help to cleanse an Augaean Stable, to bring the Sun of Christianity back again the degrees by which it was gone down in these Western Churches, to relieve oppressed Truth and Religion, against infinite prejudices, and potent oppressions; and although in some things they shown themselves to be but men, and needed grains of allowance (as did Samson) yet their adversaries found them such Giants as broke the gates, and carried away the bars and posts of great Babylon, beyond their recruiting or recovering to this day, though all power and policy have been used.  
The great impression then which Elisha found and expressed by this his crying out, is not only justifiable but commendable and imitable in parallel occasions, when they are real, unwonted and wonderful, in which Good men do not deserve blame, if they seem to forget themselves while they remember God, a great and terrible Majesty; it is meet for us to hear the voice or rod of God, and who hath appointed it.  
Secondly, 
2 The matter or words of Elisha.  But passions alone and their expressions by crying out, or any outward emotion & disorder, which signify no more than interjections, or broken and inarticulate sounds, but (as the leaves of the barren figtree without fruit, 
Of rational and religious exstasies.  or as clouds without water) these are neither the intents, nor usual effects of divine manifestations, and extraordinary impressions; for however they may give some eecstatic terror and amazement at first, by the newness, suddenness, and wonder of them, so as to discompose a while both Reason and Religion's clearness; yet they are not considerable further than God is discernible in them, and glorified by them; as that vision of Moses and Elias on the mount with Christ at his transfiguration, 
Luke 9.8, 9, 10  which gave St. Peter such a present shake and astonishment, that though he spoke of making three Tabernacles and staying there, yet he knew not what he said; that is, he did not well consider the unseasonableness and unreasonableness of his proposals; yet afterward upon composed reflections and calmer thoughts, 
2 Pet. 1.17  he makes a very holy and excellent use of that vision, to confirm the faith of Christians in Christ, as in the beloved Son of God, which voice we heard (saith he) in the holy mount, coming from the excellent glory of God the Father.  
§. 
Why Elisha thus cried after Eliab.  Elisha's cry is not vox & praeterea nihil, a bare clamour insignificant, as one scared and forehared; but his wisdom remained with him; he cries out as still importune and eager for the blessing of the doubled spirit; that Eliah might see he saw him crying now at the instant of his departing, which was the compact and agreement, and he now laid claim to the accomplishment, using this potent Charm of My Father, my Father, as begging his last blessing that he might be heir of his spirit.  
Here we may observe, Observe. That divine manifestations or ecstasies in whatever way they are applied to our discomposure, 
O● holy transports and impressions.  still preserve the good man as to grace, and the man as to right reason; they do not speak either evilly or uncivilly, or senselessly, or unadvisedly with their lips, whilst heart and senses divine Creeds or impulses do affect; either they pray or praise God; either they fear or rejoice before him, either they admire or adore, and set forth the glory of God; as Balaam himself did when he was in his Prophetic trances, and was over-byassed by God's Spirit against his own covetousness and ambition. So the poor Shepherds at the Angelic Choir and Hymn, 
Luke 2.9, 10, 11, 12.  visibly appearing, and speaking audibly to them of Christ's birth, went away believing and rejoicing, wondering and reporting the truth they first heard of, and then found true in the birth of Christ. It is an opinion worthy of the Mahometan blindness to fancy that mad men are inspired, and see Angels when they rave and talk wildly; Insani esse hominis non sanus juret Orestes; They are the madder of the two that do think these harsh strings to be touched with God's holy Spirit.  
§, 
Of fanatic and frantic deli●ancies.  Certainly all ecstasies of delirancy and dotage, that bring men first to strange fancies, or to fits of quaking and convulsion, then to vent either nonsense, or blasphemous and scurrilous extravagancies, these must be imputed as learned Dr. Merick, Causabon observes, either to natural distempers of disease and melancholy, or to juggling affectations, or to Diabolical delusions and possessions, to which some of the Montanists, Manichees, Circumcellians, and others of the Energumeni of old and of late have pretended, who made first popular ostentations of special inspirations and correptions or raptures of the Spirit of God; but afterwards the leaves and trash, the toys and impertinencies they vented by words, together with the pernicious extravagancies of their actions, proclaimed as loud as the Devil of Mascon to all hearers and spectators, that their troubles or tempests, with the following dirt and mud, arose not from the flow or emanations of the pure spring of God's Spirit, but either from the Devils filthy injections, or from the foul puddle of their own perturbed fancy and corrupt hearts, or overheated brains, possibly intoxicated with the fumes of some new opinions, and the gallant advantages they fancy to make by them.  
§. 
Of demoniac correptions.  It is an observation which St. Chrysostom makes, that Demoniac correptions, as those of the Sibyls, and other Oracles of old, were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with such shake and transports, as dispossessed the possessed for a time of themselves, both as to their reason and senses; but divine Oracles and inspirations greater or less, like loud or still music, preserve the harmony of the soul, though they make for a time quick and smart strokes upon the strings of holy men's constitutions, understandings, passions and affections.  
The words of Eliah are (as St. 
God● Spirit suggests and utters only words of soberness and truth. Acts 26.24. Acts 2.4  Paul refuted Festus his supposal of his madness) words of soberness and truth; they that should then have heard them as now we read them, must confess that God was in him of a truth; 
1 Pet. 1.2.  he spoke (which St. Peter gives as the character of a true Prophet and Apostle) as the Spirit gave him utterance and guidance; as intentive to the last object, the fatal signal token of his obtaining the desired Spirit and blessing; This affected him so highly, as the ingemination imports, twice crying out, My Father, My Father.  
§. Expressing first a genuine and great sense of his private love, respect, duty and honour to Eliah, whose relation and merit was to him as a father, so he had found him, so he valued him, so he shall miss him, remaining without him as an Orphan in minority, desolate, and exposed to injuries as well as indiscretions.  
We may observe the great ingenuity and humility of Elisha, Observe. 1 
The filial respects of Elisha to Eliah as his Father.  though anointed a Prophet, and thought meet to succeed Eliah; though now of the same order, yet he doth not disdain to count and call Eliah his father; because first his elder; secondly his better, and ordainer; thirdly his superior in merits, graces no less than in degree and authority, in his power or place in the Church; Thus the ancient Christian people, yea and the ancient Christian Presbyters, owned their Bishops as Fathers, 
The father of the Christian Churches.  in a precedency and presidency of place, degree, dignity, and authority Ecclesiastical. Thus did St. Jerom writ with respect to St. Austin as a Bishop, and his junior in age, yet so far his superior, although St. Augustine's humility indeed so far Compliments with, and cools the others heat, as to say, that although Bishop Augustine's precedency before Presbyter Jerom was by Ecclesiastical use and custom (very old, Apostolical and universal) yet as to the truth of personal worth, and eminency of merit, Presbyter Jerom was above Bishop Austin. Had Bishops and Presbyters in our days carried this equanimity to each other, it had been happier for both.  
§. But if Presbyters were clearly of the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, adequate (in their holy Orders and Ecclesiastical Power) as to the main, which is not easily proved, nor was of old so judged by the Fathers; for even St. Jerom excepts Ordination as a peculiar belonging to Bishops, both in fact and in right, for aught appears, as Successors to the twelve Apostles, who were above the Seventy in point of precedency, inspection, power and jurisdiction; yet the fancy of equality as to Bishops and Presbyters, was chief fomented by some latter Schoolmen, who urged this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Bishops and Presbyters to advance the Pope's throne and Sovereignty above Bishops, from whose authority Monks and Friars coverted exemption, as immediately under the Pope's visitation, who commonly were old men, far off, and had dim eyes to see the Monastic disorders: Besides, the Parasites of the Pope were also to magnify the later device of Transubstantiating, and that Mass power of all Presbyters so high as none might or could exceed it, if true; yet still the eminent degree and exercise of Bishops, as to the Polity and government of the Church, both for general inspection, and chief jurisdiction, for Ordination and Discipline, for presidency as well as precedency, authority as order, was never of old questioned much less denied as Antichristian, being as rational and suitable to Religious Order, yea and as Christian, or Evangelical, as for one to be Provost or Master of a College over many Fellows possibly as good men and Scholars as himself; or for some Commanders to be over fellow-soldiers; or for some Citizens to be Magistrates over other Freemen; or for Parents to own their authority or superiority over their children when they are men and women of the same nature and stature with themselves.  
The levelling of mankind throughout in State and Church, 
Of levellings in Church and State.  in Civil, Military, and Ecclesiastical power, because in some things they are equal, is but a policy and project of the great author of confusion; 
1 Cor. 14.33  the God of order appointed of old, and approves for ever, different degrees, ranks, and stations in his Church, according as men are fitted by him with gifts for government, in such ways of meet superiority and subordination, as preserves order, and deserves respect; 
Exod. 6.25  as the Priests of Aaron's family, so of the whole Tribe of Levi had their ranks and orders, their duties, degrees and distances; there were Heads, and Fathers, and chief Fathers of their Tribes and Families, as well as of others, which the Septuagint render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
D●●. ●, 15  Bishops or Overseers of them; and this not only in age and primogeniture, by nature and years, but (officio & praelatura) by office and authoritative power; so to oversee not as a bare Spectator, but as Shepherds or Masters of Assemblies, 
1 Tim. 5.19. Tit. 2.15.  who did rebuke with all Authority, yea, and reject in cases of demerit; And then was it also by St Paul's example and prescription to Timothy and others among the Christian Churches, who in the worst times never wanted their good Bishops; nor in good time that love, honour, and obedient regard to them, as to their Fathers in the Lord, when they were worthy of that name and office.  
The name Father is sanctum & suave nomen, 
Of the Name Father.  its highest sense belongs to God, in comparison of whom none is to be called or counted a Father, as Christ spoke. Nemo tam pater, 
Mat. 3.23.  nemo tam pius; as Tertullian, Ambitiosius Patris nomen quam Domini & heri exigit; God hath an ambition rather to be called Father by us, and so treated, than Lord and Master: Therefore our Saviour gins his and our prayer with Our Father; This venerable Name breatheth all comforts; this mindeth us of, and bindeth us to all filial love; this racks us from the sour dregs of servile fear; 
1 john 4.18.  he that can say this proem or first word, Our Father, with true faith to God, and charity to man, need not doubt to go on in that perfect prayer: Since men lost their charity to others, and their filial regard to God, and their reverence to their parents, they have avoided to use the saying or praying of the Lords prayer, as afraid and ashamed of it, because it binds them at the very first word to their good behaviour, by the bands of piety to God in Father, and of charity to men in Our, which no factions or schisms, no sinister interests and ends, no Pharisaic pride or singularity can endure, no more than Witches can the Creed, or the unruly Demoniac the presence of Christ.  
§. Yet no man is or can be further happy, than he hath and owns God for his Father, 1. in creation and providence, Father of the whole Family in heaven and earth. 
Eph. 5.3.  2. In Christ; as sending his Son into the world a Redeemer for all men without exception, in the value, merit and offer of his sufferings, and in that conditionate capacity, into which every one is by Christ, put upon his faith and repentance, to be saved and owned as the brother of Christ and Son of God. 3. And lastly, God is a Father by those special effects of regeneration and grace which follow that immortal seed of his Word, and motions of his Spirit, where they fall upon broken and contrite spirits, not upon hard hearts, 
Mat. 13.5.  or fallow and stony ground, which refuse the reception, and damp the operation of those holy means that are both able and apt to work the life of faith, repentance and love in a reasonable soul. This highest account of the name Father, is only to show how much it imports of honour, love, merit and duty, being a branch rooted in God, and from his goodness springing to his creatures.  
§. 
Why God communicates to men the name of Father.  But this relative name of Father, is none of the incommunicable ones; God is pleased to lend the graving or character of it to mankind, and to stamp this paternal honour and Majesty upon some men in natural, civil and ecclesiastical respects. Hence the first command of the Second Table, or the last of the first, is that caution to honour father and mother; a duty of piety and religion, as well as of morality, civility, humanity and polity; God is concerned, as despised and injured in any indignities offered to any Parents: It was stoning to death, 
Deut. 21.20.  by which God would have the honour of the meanest Parents, though poor and old, weak and simple, asserted against their sturdy and proud children, while yet under their roof and discipline.  
§. Next these, Princes and Magistrates have the name as of Gods and Lords, so of Fathers; Patres Patriae, and of nursing Mothers; after these the Priests and Prophets of old were called Fathers: So the King of Israel returns the very same compellation to Elisha dying, which he gives here to Eliah; thus in the Gospel St. 
1 Cor 4.15  Paul owns his merit so far; though you have had many teachers or instructers, yet not many Fathers; for he had first begotten them to the faith by his preaching the Gospel to them; so in the ancient Christian-Churches, though they had many Presbyters, as Instructers or Consecrators, yet the Bishops were (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by a special honour, as Successors to the Apostles in paternal inspection and authority, as begetting Sons to the Church by instruction; and patres minores lesser Fathers, or Presbyters by Ordination, called Patres; then also Patriarches were Patres patrum, which by way of gemination brought in the two first syllables, Pa, Pa, not from the Syriack, Abba transposed, but from the first syllables of Pater and Patriarcha, or Pater Patrum, into the Church (as before into the Imperial State, from Pater Patriae) to make up Papa; which title the Bishop of Rome hath monopolised, when of old it was given to other Patriarches and Bishops.  
§. This is certain, 
The duty as well as dignity employed in the name Father.  God that communicates the name of Father to Magistrates in State, or Pastors or Bishops in the Church, doth withal teach and exact the duties imported in the name Father.  
First, 
Father in Magistracy.  Both Governors in Church and State, should delight rather in that exercise which is Paternal, than despotical; fatherly, than imperious or Lordly, much less tyrannic; to remember they govern sons, not slaves; and for God's glory, not for their own profit, pomp and pleasure; their design and work must be to glorify God; and by doing good with a fatherly freedom and indulgence, to deserve the love of others; Although they cannot have it from ingrate and ungracious children; yet they shall find God a Father to them, when they have carried themselves as Fathers to others.  
Specially Church Governors, which were of old in England, 
Fathers in the ministry of the Church.  and in all Christian Churches, Bishops, as chief Fathers, chosen by the Presbyters, approved by the people, and endowed with estate and civil honour by Christian Princes; these (as such) must not in their greatest eminency affect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Pet. 5.3  to exercise dominion after the way of the secular sword, and severity over Ministers or people; but only as Fathers and Spiritual Lords, for edification, not destruction, with gravity, not austerity, with meekness of wisdom, not rigidness of passion; yea, and as to that civil Dominion which is consistent with spiritual jurisdiction, when any are both Bishops and Sovereign Princes (which may very well meet in one man; for what hinders a Prince, as George of Anhalt, to be a Bishop or Preacher of his Gospel, who is Prince and Priest of his Church?) here they must the more make the world to see they bear the double name of Father to their people; such paternal Bishops we had heretofore in England, and such indeed was this worthy Prelate; and such Fathers we might have had still, if that had not been fulfilled among us, Filius ante diem, etc. some Sons are impatient not to antedate their Father's death and destinies, or longer to expect the reversion of their estates.  
§. It is true, that double honour which the piety and munificence of Christian Princes and States had bestowed on Bishops as Fathers in chief, and other Ministers of the same relation, though a lower station in the Church, both as to ample revenues, and some secular jurisdiction or dignity, to give them greater advantages to improve their spiritual and paternal authority. more to the glory of God, and the good of Christian people, as to instruction, protection and relief; these ought not in any sort to leaven or overly those condescending Graces, and paternal tendernessse, which are the greatest eminencies of any Churchman, and which may with all pious industry, humility, charity and hospitality be maintained and exercised by them, without any diminution of their civil dignity, or ecclesiastical authority, as was frequently evidenced by our learned, religious, hospitable, charitable and honourable Bishops in England, when they lived both as Lords and as Fathers, governing and doing good.  
§. 
Of civil honour added the Fathers the Church.  So that it cannot be other than a most partial and sinister perverseness in men of evil eyes and envious hearts, to fancy that no learning, study, devotion, diligence and prudence in any Minister, or Clergyman, is capable to merit or enjoy, either such honourable estates and salaries, or such eminent places and dignities, as Counsellors and Senators, as Lords and Peers in Parliament; to which we see many men's mere riches and worthless money, or their lower abilities and industries in legal and civil affairs, or their military hardiness and prowess may actually advance them; yea and this in a civil intestine War, where victory itself is sad and untriumphant; yet we have lived to see many short-lived Gourd-Lords, created in a chaos of times, from very small principles or preexistency of birth, estates, breeding, or worth, and this in one day, by a kind of superfetation of honour, and these to sit as right honourable ones in another House, and to supply the vacant Seats of the ancient Barons of England, which were Peers in Parliament, and consisted of Lords Spiritual and Temporal, who had not either forfeited their honour or deserted their places and duties, but were driven out by such power as they could not withstand.  
§. But not to touch that harsh string too hard; we see the Bishops of England have had no great cause to envy those that cast them out, as to that honour of having a place in Parliaments, since from that time the Nation hath scarce enjoyed one good day, nor themselves that fullness and freedom, that honour and happiness which of old belonged to the majesty of English Parliaments.  
§. This is certain, that the name of Lord did not (as it ought not to) make a venerable Bishop of the Church forget his former name, and softer relation of a Father; the first is now confined much to denote civil order, and secular dignity; but the second implies not only natural, temporal, and humane, but spiritual, divine, and eternal endearments; importing that plenitude of paternal love and goodness, as is never to be exhausted, scarce obstructed; for what such unworthiness was ever in children, which the benignity and bowels of a Father is not ready to forgive and overcome? yea and to deplore the justest miseries which fall upon them; 
2 Sam. 18.33  as David did his Son Absoloms' death, when by a most popular and prodigious rebellion he sought to take away both his Kingdom and his life. 
Of Bishops as Fathers, if not Lords.   
§. If we may not enjoy Bishops as Lords in the State, I wish we might enjoy them as Fathers in the Church; if they be truly venerable for their virtues and graces, they will not much want honourable Titles, nor that real love and value, which all good Christians and ingenuous persons are more ambitious to pay to real worth and useful merits (for Quis tam perditus ut dubitet Senecam praeferre Neroni, Si libera dentur suffragia?) than to supercilious vanity, empty formality, and an idle kind of pompous luxury; which are but the rust and excrements of hydropic and sick estates, or of diseased and dwindling honours: The eased and dwindling honours: The name of Lord hath more of vulgar and secular pomp, but the name of Father more of spiritual power, and divine authority; the first hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or rather 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in God's name, or in Christ's stead, for the good of the Church.  
§. To wind up the thread of this discourse, no doubt Elisha's humility and obsequiousness to Eliah was such, as he would willingly have called him his Lord and Master, as the Sons of the Prophets call him; but he rather chose the name of My Father, as more suitable to Eliahs' comportment both to him, and to all the Church of God.  
First, Because in this one name, Magistrates and Ministers, Prince's Bishops, Priests and Prophets were as in the fairest letter or print to read or learn their duty in their dignity, and so to be more solicitous to do what becomes them, than to exact the respects of others; which best follow where they are best deserved, as water flows easiest when the channel is clearest, and a little descendent or falling.  
Paternum est docendi munus, 
The Officers of Fathers.  etc. the duty of Fathers is to teach and educate their children, that they may be Fathers of souls, as well as of bodies; to feed and provide for, to defend and protect, to be bountiful and munificent, to give good counsel and example, which are the best pillars to bear up authority; to reprove and correct, yet with love and moderation, having always an intercessor in their own breasts. 
Gen. 27.4  Lastly, Father are to bless their children in the name of the Lord, and to transmit or deliver that by their hands and mouths to their children, which is truly Gods act and deed; but these are to God, as the Lord Keeper of the Great Seal is to the King; the King grants, but the other legally conveys or passeth the blessing.  
§. Secondly, 
The duty of Sons.  Such Sons and Subjects in Church and State as well as nature, that hope with Elisha to be the inheritors of their Father's blessing, and Gods by that means, will from this name see their happiness in that divine indulgence, which hath set over them in Church or State not Pharoahs' and Nero's, hard Masters, and severe Lords, but tender and compasvionate Fathers, whose power and authority they will justly value, rejoicing in the Father's superiority, and their own subjection, humbly desiring and defending their paternal care, benediction, and comprecation for them, and also dreading their sad imprecations or deserved curses: for oft, as Plato observes, the divine hand sets to the seal, and says fiat to Parental curses, as well as blessings.  
§. As the lives of all Fathers, natural, civil, and spiritual, aught to be a Commentary on the name, and a compendium of the divine goodness; that every thing they do or say may have a relish and tincture, or politure and guilding of this sacred, sweet and divine name: so ought inferiors to learn their duty also by it; to reverence those for God's sake, who bear the Name and Office of Fathers in Church and State; to love and honour them if worthy; to pray for them, and bear with them if bad and froward;  parentum, sic principum ferenda sunt ingenia, (saith Tacitus) Parents are forbidden to provoke causelessly their children to wrath; 
Eph. 6.4  much more ought children to avoid provoking their Parents; rather wink at, hid, conceal, excuse, palliate and cover, as Noah's more pious and blessed Sons did, 
Cen. 9.23  a Father's nakedness and infirmity: as Constantine the Great professed he was ready to do the failing of any Bishop or Churchman. Be not curious to be conscious to their faults, nor forward to complain of them; never reproach them rudely, but intimate thy sense to them with respect and reverence; We read of some parents by a barbarous superstition, making their children pass through the fire to Moloch; but we never read of children casting their parents alive into the fire, as an acceptable sacrifice to any gods. Had we all done our duties in England on all hands, we had had (I believe) better days; and not only our tranquillity, civil peace and plenty, but our religious piety, order and charity, which are the life of our lives; and the honour of all honours, had been prolonged in the land of the living, where now our neglect of duty as Fathers and Sons hath divided and destroyed us so far, that like wretched children, we cannot see the things which belong to our peace, unless it be to avoid them; much less can we peaceably and cheerfully enjoy them; they are for our sins, and by our undutiful do, 
Luke 19.42  so hidden from our eyes.  
§. 
Of a Fatherly condition in Church and State.  How this penal and sad providence of God hath deprived us of our nursing Fathers in Church and State, exposing us either to be Orphans and Fatherless, vagabonds, under no settled Orders or safe protection; or else betraying us to such various, strange and numerous Step-fathers' (not father's in Law, but without all Law) as have more of Lordly tyranny, and Soldier insolency, by mere power, than fatherly benignity or authority by any relation, I leave it to wise men to judge, and to God in time to teach us our errors and defects; when our eyes are more open by another twenty years' mutations, miseries, burdens, exactions, Wars, terrors and confusions, possibly we may with the Prodigal so arise from our husks, and go to our Father, and return to the duty we own to God and man.  
§. If God had taken away the Fathers or Prophets of any people (as Eliah) to himself, they had been excusable; but for Sons to destroy and extirpate their deserving Fathers; this seems to be not (Turbo de coelo) a whirlwind or fire from heaven; but rather the effect of Turba gravis paci, etc. a fire and tempest from a lower region.  
§. I fear the end of our fatherless condition in Church and State, will only turn at last to the advance of his interests, who affects to be Papam, the Father of Fathers, the only Sovereign Bishop and spiritual Father, by immediate and divine right over the Church; yea and to have a Supremacy no less over things civil and temporal, than Spiritual and Ecclesiastical; though he is a little more modest, remote, and mediate in this claim, since the scales are fallen from the eyes of Christian Kings and Princes, as well as reformed Bishops and Churches.  
§. This I may conclude, That as men are sooner weary of their sufferings, than their sins, and more full of complaints what they feel, than what they do; so we shall never have case and remedy for one, or pardon for the other, till we do with humble, devout, and affectionate hearts return to that duty we own to our heavenly Father, and for his sake to those, that on Earth are justly invested with the honour of that sacred name: Certainly, no Family can be happy that hath not some who enjoy the authority, and exercise the benignity of a Father. But I have done with Elisha's cry and expression as to his particular relation, love and respect to Eliah, My Father, My Father: Pater multis nominibus, many ways, by many merits, my most deserving and most endeared Father.  
Secondly, 
The public import and influence that Eliah had to Church and State.  The second part of Elisha's words sets forth the public import, usefulness and concern, which he imputes to his Father Eliah, by calling him the chariot and horsemen of Israel. This lamentation is an high Eulogy; this crying out a loud commendation; this deploration an eecstatic admiration, setting forth the value and esteem he had of Eliah, as to the public interest of Church and State, both as to honour and safety; 
In what sense Eliah is called the chariot and horses of Israel.  for Eliah was at once as a chariot of burden, war, and of triumph: he had born the burden of the prophetic office, of God's service, and of the Nations sins many years: Further, he had fought the good fight of Faith, as a venturous Soldier and valiant Commander, charging in the very face and front of the enemies of God and true Religion; he had routed Baal and all his Forces, 
1 Kings 18.38.  convinced by miracle the Court and Country, that there was no dispute between the Lord Jehova, and their imaginary Baal, which was God; he had resolutely withstood the anger of the King, the rage of the Queen, ventured life and all upon this adventure, and had been more than Conqueror, as to the miraculous pregnancy of that true Religion which he asserted; and as to the invincibleness of his zeal; 
1 Kings 1.  not fearing the Captains with their Companies, but justly and sharply rebuking with fire from Heaven their imperious confidence, who could not be safe till they gave better words, and shown such respect as became them to the Prophet of the Lord.  
§. Sword men may swell, rage, 
Of ministers oppressed by Military power.  and menace the faithful Prophets and Ministers of God's Church; but it will be at last to their own ruin. There is another fire to punish irreligious rudeness in the sons of terror beside that which Elisha's word fetched down from Heaven, which will destoy the great and strong, as tow: 
Isa. 31.3.  the horse with the riders, all that are injurious and impenitent oppressors of God's Church and its Fathers in the Land of the living, whose arms and horses are flesh and not spirit; flashes for a moment, but not lasting fires; they may refine the Church and Ministers of it by the fire of their thorns, but never consume them. For these, (as Elisha here expresseth it) not only have horses and chariots of fire to defend them against their enemies, over whom they shall at last be triumphant, and ascend to Heaven, having more for them than can be against them; but themselves are among the Angels of the Lord, 
2 Kings 6.16, 17.  of his host and retinue, yea of his lifeguard, among the chariots and horsemen of the Israel of God, with whom Christ hath promised to be present to the end of the world, 
Mar. 28.20.  so that the gates of Hell shall not prevail against them; 
Rev. 12.  nor need they fear the Dragon and his Angels, when they have Michael and his Angels to assist and second them.  
These words (as some Interpreters well observe) are not spoken to describe the manner of Eliah's Angelic convoy, but to set forth the personal merit and import of Eliah, what a complete Army and guard he was, what strength, and defence of true Religion, of what use and consequence he was to the public security and happiness.  
The expression or words here are not, 
The words import the me it of Eliahs' person.  as at first appearance when the vision is set forth; Ecce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, currus igneus, & equi ignei; But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 currus Israel, & equites ejus; not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Septuagint, The chariot of Israel and horsemen thereof. Eliah now seemed to him as a Conqueror sitting in his Chariot of State and triumph, after he had by his holy valour been as the great honour and ornament, so the defence and director of the Church, and true Israel of God,  
§. 
The useful worth of God's Prophets and Ministers.  The Prophets and Ministers of God are by other very honourable, yet more soft and gentle Metaphors oft set forth in Scripture as Stewards, and Shepherds, and Ambassadors, and Stars, and ordinary Angels; but here they are compared to the chieftains of the Lords host, his principal Forces, his chariots and horsemen.  
These (currus & equitatus) chariots and horsemen were in the ancient Militia of the world (especially among the more effeminate Nations, 
The use of Chariots and horsemen.  and in hotter Countries, which; could less endure the heat of the climate, and burden of Arms) very usual in great number, and in gallant equipage: These (as Vegetius, Frontinus, Elian and other antique Muster-masters, set forth the Tactics of these times) were esteemed as the flos gentis & exercitus, the flower of a Nation, the crown and glory of an Army; as wings, as shields, as Bulwarks, as the thunder and lightning of those dreadful clouds, which Armies are, for agility, swiftness, strength, state, and Majesty, when the weakness of man (Quantula enim sunt hominum corpuscula?) is grafted on the strength of an horse; and his burden so discharged upon the horse or chariot which bears him, that he may longer enjoy, and be a better husband of his strength; In equitatu vis & salus exercitus, summa belli constabat; of old they laid all the stress of their battles on the horsemen and chariots; so Xerzes', so Darius, in his repeated fights with Alexander the Great; if once the horse were routed and broken, the foot, which were but as the tail and train of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Horsemen and Charioteers, these were but in lanienam, for spoil and prey, for slaughter and captivity, till after-ages from the Roman stoutness and Arms learned to fight more like men on foot, trusting more to their own strength, of which they were more Masters, and could better manage it, than to the fierceness of horses, who take up half the man to rule them, and is a vain thing to save by his much strength, 
Psalm 33.17  as the Psalmist tells us.  
The Scripture gives us many historical instances, 
The weakness of secular Chariots and horses alone.  what great Expeditions and executions were begun and carried on by multitudes of chariots and horsemen; what great defeats the Lord of hosts had given them; 
Exod. 1●. 7, 9  as Paroah with his Chariots and Horses which pursued the Israelites into the red Sea, by a most presumptuous malice, which no miracle could moderate or humble; So Sisera with his nine hundred iron chariots, 
●ud. 4.3.  that is (falcati currus) armed with iron scythes and instruments of execution, no less than with plates or shields of iron for defence) were scattered and destroyed, at the blasting of God's displeasure, both the horses and riders did fall.  
Hence David, a great and good Soldier (ever great, when good; and prosperous, while pious who received more wounds and detriment by one woman and his own wanton lust, than by all the Giants and Armies, the horse and chariots he ever encountered,) he by long experience tells us how far the pride and confidence of the world was from true safety.  
Some put their trust in horses and some in chariots, 
Psalm: 25.7  but we in the name of the Lord our God. It is better to trust in the Lord, 
Psalm 118.8.  than in Princes and their Armies, which easily are discomfited when God ariseth against them; one of his heavenly Militia, an Angel, 
Isa. 37.36  can smite in one night, an Hundred fourscore and five thousand to the ground stark dead, of Senacheribs insolent Soldiery; yea and one of his earthly spiritual Militia, his Prophets and Ministers, as Eliah, and after him this Elisha, so Micaiah and others, by lifting up their hands and prayers, as Moses and Jehosaphat, to heaven, were able to strike terror and confusion to an host of men, chariots and horses, 
2 Chron. 20.22.  when they were a million of men and horses. For these fight in virtute Dei altissimi, in the power and name of the most High and Almighty God; these Angels both in heaven and earth God useth as he did Elisha afterwards, to give check to the counsels and powers of Kings, 
2 Kings 18.14.  as the King of Assyria confessed, and the King of Israel found it true; while he had mountains full of Horses and chariots of fire attending of Elisha, 
2 King 26.17  and under his command, so that the King gives him this same honour dying; sensible what a loss it was to Church and State to lose such a Prophet, more than to have lost all his chariots and horsemen.  
§. God that is on the side of his true Prophets and faithful servants, as the visible Fathers and Guardians of his Church and Family, hath his great Militia; and thus sets it forth to humane capacity; 
Psalm 68.17.  The chariots of God are twenty thousand, even thousands of Angels; the Lord is among them, as in Sinai, when he appeared in terror to give the Law; even so will he execute it, and avenge the breaches of it by the Ministry of Angels at the last day. And our Lord Jesus Christ (who is trumphantly ascended on high) is now Lieutenant General of all power in heaven and earth, 
Psalm. 8.18  
Heb. 2.10  for the good of his Church, the Captain of whose salvation he is; who hath conquered, and is still to conquier, till all enemies are subdued to him; even he takes care to furnish his Church in all ages with some that are as the chariots and horsemen of Israel; either such Christian Kings and Princes, or such Bishops and Ministers, or such religious Noblemen and learned Gentlemen, or such honest yeomen, and humble Peasants, yet good Christians, that they are as the Soldiers and Armies of God, in their several ranks and orders; some as the chariots and horsemen, others as the infantry or footmen: The highest honour in the Church's Militia is given to the Prophets and Ministers, because they have most power with God; they open and shut heaven, they bind and lose souls by God's command and commission: As every good Christian, so those of the Clergy above others are either publicum lucrum, or damnum, as they live or die; As it was said of St. Ambrose Bishop of Milan, he was both ornamentum & munimentum urbis & orbis; O what gallant chariots and horsemen were those Primitive Bishops, and other eminent both Preachers and Writers, such as Iraeneus, Cyprian, Athanasius, Austin, the Cyrils, Basils, Gregory's, Chrysostom, Epiphanius, Origen, Clemens, Jerom and others innumerable, who did so stoutly encounter and rout those Amalekites of Heathen Idolaters and Philosophers, of Heretics and Schismatics, which pestered the Church as Grashopers, and Locusts, or oppressed it as Tyrants and Persecutors!  
Two things from these honourable names which Elisha gives to Eliah, we may observe,  
First, What the Prophets and Ministers of the Church ought to be, according to their eminency in parts or place.  
Secondly, how they ought to be esteemed and treated.  
First, 
1 What Warriors the Prophets and Ministers ought to be in the Church. 1 Their courage.  What they ought to be to the Church and to their Country; forts, animosi, pugnaces, ordinati; bold as Lions in God's cause, valiant, courageous, ready, and orderly to fight the battles of the Lord, the good fight of faith; but bello incruento, sanctis non sanguineis praeliis; by an holy but harmless war; saintly, not sanguinary; unbloody, unless their own blood be to be shed; they must make no wounds but on men's consciences. They must be undaunted by any greatness, policy, or power, that opposeth itself against God; as St. Stephen was, so was Apollo's, 
Act. 6. and 7  so St. Paul, so Timothy and others, who as good Soldiers, sought to please not themselves or men by ease and idleness, by flattery and chmpliance; but him that had called them to his Ensign and Standard.  
Their armature and weapons were that (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) evangelical harness; 
2 Their Armour.  which the Apostle prescrbes of the helmet of salvation, 
Eph. 6.12, 13, 14, 15, 16.  the sword of the Spirit, and Word of God, the shield of Faith, and the breastplate of righteousness; their fight must be by preaching, convincing, praying, reproving, by doing good, and suffering evil.  
Their Enemies are to be not only flesh and blood, that is, 
3 Their Enemies.  not the persons of men, but the ignorances', errors, malice, policy, pride, and profaneness of the evil world; yea of Principalities and Powers, of Devils and evil Angels, 
1 Pet. 5.9  their stratagems and devices, their fiery darts and engines; these they were to resist steadfast in the faith. 
4 The execution or slaughter they must make.   
The strages, execution or slaughter they must make, is not of men's bodies, lives, and estates, honours, good names, or liberties; but of their inordinate lusts, and vile affections, their rude and unruly passions, their damnable opinions and dangerous practices.  
The Captives they are to take, 
5 The Captives they take.  are the Reason, the Will, the Mind, the Souls and Spirits, the high thoughts, and proud imaginations of men, who are detained in ignorance or error, led captive by their own lusts, and others temptations, men or devils; this captivity they are to lead captive; 
Gal. 5.3 1 Cor. 7.22 joh. 8.36 Zach 9.12  that is, to make them the redeemed of the Lord, and Christ's freemen, who were slaves to sin and Satan; these are the Prisoners of hope, whom they are in Christ's name to set free; this is all the hurt they may do, or intent (as Prophets and Ministers) to mankind.  
Lastly, 
6 Their Triumph.  They have their triumphs in Christ, and rejoicings in the Lord, in doing their duty, 
2 Cor. 2.14  and discharging their consciences, by which they may be means to save souls, 
Isa. 49.5.  which will be their crown and rejoicing at the last day; 
2 Tim. 4. ●  and if Israel be not gathered, yet they shall not lose the reward and crown which is prepared for these spiritual Soldiers, 
Rev. 3.11  who aim only to save, not to destroy their Sons, 
Rev. 2.10  fellow-Citizens and brethren in this world and in the Church, as men and Christians; Nor shall they want their triumphs in Christ, 
2 Cor. 2.14  nor a triumphant song, even the song of Moses at last, 
Rev. 15.3  when Pharaoh and all his host, the Devil and his iustruments, being quite overthrown, the Israel of God shall have its full and free deliverance.  
§. Thus Christ hath had, and ever will have his chariots and horsemen, venerable Fathers, Bishops and Presbyters under the Gospel, as well as these Eliahs and Elishas under the Law; Religion now is carried on with less terror and fire indeed than of old, but with greater efficacy to save souls: As the Sun in one day thaws more ice than thousands of hammars could break in a year; the Church is compared to an Army with banners, 
Cant. 6.4, 12  and her companies like the chariots of a willing people, easy to be Marshaled, ordered and disciplined, as becometh the people of Christ, which will not mutiny against their spiritual guides, rulers, leaders; because this is to rebel against the chief Commander Jesus Christ; who like the Sun of righteousness is set upon the Evangelical chariot, and drawn by the (Quadrigae) quaternion of Evangelists, as fiery horses all over the world; he makes his daily and orderly Ministers as his chariots and horses too, sets them on the axis of the Law and Gospel, which support the true faith and their authority; he adds to them the four wheels of good Learning, sober Judgement, honest Zeal, and potent eloquence into their hearts and hands he puts the reins or bridles of charity and discretion, 
Zack. 14.18  upon which is written holiness to the Lord, Glory to God on high, and good will towards men; Thus becoming all things honest and comely to all men, speaking a word in due season, 
Ice. 5.4. 2 Tim. 6.15  and rightly dividing the word of Truth, taking care above all, that they overthrew not all the honour and credit of their preaching and ministry by evil conversation, Ne factis deficientibus verba erubescant, lest the solecism of of their lives make their Doctrine seem but a riddle or an incredible Fable.  
Secondly, In the second place, 
2 The entertainment due to those spiritual Chariots and horsemen  If the Prophets of the Lord, both legal and Evangelical, the Pastors and Teachers, the Bishops and Presbyters of the Church, are of this use and importance, for their ability, sufficiency, and dexterity, and efficacy, to the Church of God, and specially to the Christian World, as the charets and horsemen are in an army, being Christ's Militia, not fleshly and corporeal, but spiritual and intellectual, an earthly sort of Angels, which help the Lord against the mighty, and assist men to conquer themselves first, (who are their own and God's greatest enemies) and then the world and Devil: Sure then this holy Army, these chariots and horsemen deserve to be esteemed, entertained and treated, not as the lixae & calones, the filth and offscouring of the world, and forced to lie among the pots and kitchenstuff of contempt and poverty, but as (Mahanaim) the host of God and Christ: 
Psal. 68.13 Gen. 32.2.  listed and employed in his holy war and service, and so to be used with love and respect, as men worthy of double honour: Men will feed their horses, grease their chariot wheels, and pay their Horsemen well to be sure.  
§. I know the Panic, blind, and preposterous terrors of vulgar and Plebeian minds are prone (now) to regard one Captain or Colonel, yea, or one sorry Trooper, beyond the best Bishop, or ablest Preacher in England; 
Luke 2.4  because as beasts they regard more those that can kill their bodies, than such as are means to save their souls.  
This mistake of poor parasticik people is not for want of ignorance and meanness of spirit, 
Whether the spiritual, or temporal Militia deserve best of the public.  but for want of judgement and conscience, gratitude and common civility; not considering, that both as to private and public interest of any Church and State, as well as of every good Christian, that of Tostatus is most true on this place, Fides & preces Eliae fortiores omnibus curribus & toto equitatu Israelis; The Israel of God owed more to Eliah's prayers and faith, and exemplary zeal, than to all the chariots and horses in the Land.  
§. Not that I odiously compare or disparage the honest way of a Soldier's employment: First, in a just and lawful cause; Secondly, under a just and lawful command; Thirdly, when content with their wages and doing violence to none; Fourthly, when they are modest men, not ambitious to turn all right into might, and set jus gladii above jus gentis, & lex terrae; Fifthly, When in other things they are men that fear God, love true Religion, encourage Learning, and reverence the worthy Ministers, Bishops and Pastors of the Church of Christ; but when Soldiers grudge at Minister's maintenance, and gape to get it, when they will needs turn Preachers to put scorns and affronts on Ministers, when they think themselves necessary, and Ministers superfluous; when they urge to have Commanders, Councils of War, Discipline, pay and honour for their Militia, and either deny, or envy, or destroy all these as to the Ministry: They must give me leave to magnify my Office, and to tell those of them who understand it, That nothing is more true than that Maxim both of piety and true policy, Plus debet ecclesia & Respublica Christiana ministris Ecclesiasticis, quam militibus secularibus; Soldiers may and oft do the work of Mahomet and Antichrist; but good Preachers do always the work of Christ, and of men's souls, as to their inward and eternal interest; yea as to outward and secular things of peace, safety, prosperity and victory over enemies; Plus profuit Moses orans quam Josua pugnans, 
Exod. 17.20  Moses did avail more by his praying, than Joshua by his fight.  
Yea when the wrath of God is kindled, and the fire of famine, plague or war is broken out against any people, these chariots and horsemen of Israel, such as are powerful in prayer, sober in their counsel, exemplary in their lives, are beyond imagination effectual to moderate, remedy and remove divine vengeance. When Noah, Daniel and Job stand in the gap; when Jacob wrestles with God, 
Ezek. 14.14  when Moses holds his hands; when Aaron and Phineas intervene between the living and the dead, exciting the spirits of people to repentance and amendment, to fasting and prayer; when the Priests and Ministers of the Lord cry mightily to heaven, 
joel. 2.17  and give the Lord no rest, then is it that God spares and heals, and returns to be gracious to the land.  
§. If men thought this, they could not easily be so partial and unjust, as to turn Tithes into Taxes; to grudge the first as the Minister's portion, and augment the second as the Soldiers pay; good Ministers make a Nation need no Soldiery; they are the (murus aheneus) brazen wall, the fortification and ammunition, that destroys sin the great enemy and traitor to all our happiness: It is as true in the body Politic, Qui militariter vivit misere vivit, as that qui medice vivit, misere vivit; It is a sad life to live always medicinally; and so to live always in a military necessity and danger, (besides the  charge that this Physic and these legions of Surgeons stand any Nation in:) but grave, godly, peaceable and able Ministers, are so far from being the lancets and leeches, or the phlebotomists, the exhausting pills and dispiriting purges, that they are indeed the best cordials and restorative of the safety, honours, beauty, strength, peace, health and happiness of any Church and State; these help to put things into that posture of charity and peace, that men may beat their swords into pruning-hooks, 
Isai. 2.4 Math. 4.3  and their armour into plowshears: Once destroy or disband your able and orderly, your learned and wel-armed Ministers, Bishops, and Presbyters, or take away their order and good Government, as such, in united Councils and Synods; withdraw their maintenance and support, you will soon want their help, and shall never want wars and enemies in Church and State, as our own sad experience tells us, both the Wars of disputation and of digladiation.  
Nor are the Peditatus, 
The Infantry or foot forces of the Church.  the Infantry or foot-soldiery of this spiritual Militia to be despised as useless; I mean the meanest of the people that truly fear God, and humbly keep their ranks and orders both in Church and State; these also do stand in the gap; these (as Tertullian speaks) quasi agmine facto, ambiunt & gratam Deo vim inferunt, these besiege God, as it were, with great squadrons or companies, offering an acceptable force to the Divine majesty; both to disarm his Justice and to obtain his Mercy: Ministers, Magistrates and godly people together, of one heart and of one mind in the Lord, do make a royal and heavenly host, a complete Army both of horse and foot; being under the same Generalissimo, the Lord Jesus Christ, who loves to see his Soldiers, not straggling and freebooting in broken parties, and scattered Conventicles, but united and combined in great Congregations, as the Assemblies of his Saints and Soldiers (not of Sectaries and Schismatics) under such Commanders both greater and less, as he hath ordained and commissioned.  
§. If these be the merits, use and public influence both as to Church and State of God's Prophets and Christ's Ministers, in their several degrees and stations, I wonder whence those principles of State policy arose and prevailed so far in this Nation, as for some men with equal ignorance and injustice to endeavour to rout and cashier all these settled and reformed forces of the Ministry of England, either stoping their pay, or taking away the (Antisignani) principal Rulers and Leaders; the Ecclesiastical colours and Commanders, with the chief Standerdbearers of the Church for learning and prudence; which practices and attempts have already put all the regiments of horse and foot to very great routs and disorders irrecoverable without a miracle of mercy. Yea some by a strange kind of fatuity and cruelty, strive to gratify the Papists, Jesuits and others our enemies on all sides, 
2 Sam. 8.4 1 Chron. 18.4  by houghing all the best horses, and burning or breaking in pieces all the best chariots of our Israel, and the nurseries or chief conservatories of them; the Universities; just as David did those of the Amonites, or the chariots and horses of the Sun; that in after ages the Reformed Religion in England might have none but pitiful unarmed Pigmies to encounter with armed Goliahs of Rome. 
Of routing and disbanding the Ministry.   
§. Many fear we are undermined and betrayed by the secret and sinister plottings of our Romish Adversaries, who have so many Pioners and Ingineers at work; and are glad beyond measure to see the havoke made of Protestant Preachers, of reformed Bishops and Churches; which uniform and united are strong; scattered are of no great efficacy, though perhaps good Christians; as a single Soldier signifies not much, though valiant. It may be good yarn or thread that is spun, but 'tis not cloth till it be well woven together in one web; it is not an Army but a rabble without Officers and Orders; nor is it a Church; once take these Pastoral staves of beauty and bands away, or deprive both Pastors and people of due order, unity, and government; or rob the Rulers, and Laborers of their settled pay and due enterainment, 
1 Cor. 9.7  that either they must go to war at their own charge for nought, or live by forage and freequarter, or depend upon the arbitrary contributions of people; which is but a kind of gentle plundering, or living upon not freequarter, but alms rather, in a way very uncomfortable to ingenuous and able men; no less than unacceptable to common people, who set no great rate on their souls. Certainly this new modelling of our spiritual Militia or Ministry, being once effected, what can be expected but a petty company of mendicant Preachers, a black guard, and forlorn-hope of ignorant and contemptible Freebooters, men of little learning, less estate, no respect, and least worth to deserve it, to the great triumph, joy and jubilee of all these Jesuited enemies of the Reformed Religion, and the true Interests of this Church and Nation, whose work this hath been many years to make that vile saying of Campian good in his Decem Rationes, Clero Anglicano nihil putidius.  
Doubtless, 
The necessary use of able and orderly Ministers.  a Church may better in the worst of times want any thing than good Bishops and orderly Ministers; for these in the midst of persecution made Religion good against all the powers of men and Devils; all the Armies of vain Philosophers, Atheists, Epicures, Heretics and Schismatics, Heathenish Princes and barbarous people: when they made no more to bait Christians and their Ministers, or Bishops to death, than to kill Bears and other beasts in their theatres; yet being killed they conquered because united and orderly; Christianity like a wedg, the more driven home, the more it splits all Idolatry, and itself continued entire.  
But when Pastors and people, Bishops and Presbyters are divided, when the whole order and Militia or Army is once disbanded or abased, starved and despised, the very soul is gone from the body, the Sun from the firmament; the (maenia & propugnacula) forces and defences are taken away from the Frontiers and Garrisons, we may, writ Ichabod on all foreheads, the glory is departed from our Israel; for every good Bishop is as the spiritual Colonel of his Diocesan Regiment, and every good Presbyter under him is as a Captain of his Parochial Company; the first without the second will be weak, and without assistance; and the second without the first will be unruly for want of government; together they are complete.  
§. What wise and sober Christian doth not see by woeful experience, that since this late rout and disorder hath been made upon the chariots and horsemen of our Israel, we have seen, and heard, and felt nothing but wars, and rumours of wars; scarce one good day of secure serenity, without black and terrible clouds hanging over us, as death, full of blood, faction, fury, discontent and mutual destruction, little of peace, nothing of charity, as far from unity as uniformity in doctrine, discipline and government!  
§. Nor have those men's chariots kept their own wheels very well on their axes, but either driven very heavily, or some of them into the read sea of blood, who were most active to destroy or disband or disorder our spiritual Militia, or Hierarchy and Ministry, which was the most-able, complete, well-appointed, goodliest and gallantest in the Christian reformed world; I might say, without vain glory, in the whole world: Some defects and defaults, some halts and extravagancies might be in particular persons; but the order and the march, and the ammunition, and the maintenance were, as to the main, very worthy of the honour and wisdom, and bounty, and piety of this Nation and Church, having as much of ability and courage, and more of public honour and encouragement than any any where.  
§. 
Love must not yet despair of this Church.  Nor do I yet despair of the wisdom, honour, piety and gratitude of this Church and State, but they may in time return to see the prejudices, mischiefs and miseries, either felt or feared, by the daily incursions, as of all manner of errors and confusions in Religion, so in civil and secular concernments, which easily drive, God knows whither, to a thousand shipwrecking and desperate dangers, when once not only the anchors and cables of Religion are broken, but the Pilots and Masters either cast overboard or kept under hatches and lost. Nothing holds men's hearts so together even in a National peace and harmony, as when they all meet in the same centre of Religion, and can all say Amen to the same prayers and praises of God: Nor will any civil cautions & coertions, keep the public peace, or patch and solder it up, when once the hearts and heads of men are cracked and broken in pieces, as earthen pitchers, by the mutual dashings against one another in differences of Religion; where though men get no conquest or booty, yet they are strangely pleased with a liberty and animosity only to contest, just as Soldiers do in mutinies, when they turn the reverence due to Commanders into impudence and insolency.  
§. But I have done with this Consideration of Eliahs' public eminency and influence, which made him worthy of these appellations of honour and strength, of safety and defence to Church and State, The chariots and horsemen of Israel; being only sorry, that so many of my Countrymen seem also to have done with their spiritual Militia, seeking so to reduce it, as to make it a kind of Nehustan, to bring all Bishops and Ministers, as wounded and maimed, antiquated, and exautorated Soldiers to their almshouses, and Hospitals of public charity.  
§. 
Of Volunteers Preachers and Soldiers, that will serve gratis.  If we could maintain our secular Militia, at the same rate as some propound for Ministers, that every Soldier and Commander would be content with what men will give them, it would very much ease the charge of the Nation. But some will say, there are that will preach gratis, for nothing; which is no more credible than that any Soldiers will watch and ward and attend their duty, and fight for nothing; they may do it for a fit of novelty, as Volunteers of a few days standing, but they will not long stay by their colours, either as Soldiers or Ministers, if they must do it for nothing. And if they will needs have the Ministerial order and spiritual Militia quite disbanded as chargeable and superfluous, that every one may preach and officiate freely that list; let them withal try the experiment in the secular Militia, lay down their Arms, and let every man fight that lists; if they will not hearken in reason of State to this motion, nor ought they in Religion to the other; since men are naturally more prone to defend their Civil than Religious interests.  
These Projectors know well enough, that nothing public is well done, which is done occasionally and arbitrarily; not as a duty of necessity and conscience, but of variety and essay, to which neither Ministers nor Soldiers work must be left, unless we list to leave all things to Atheism and confusion: The Apostle saith expressly, 
1 Cor. 9.16  A necessity is laid upon him, and woe to him if he preach not the Gospel, being appointed thereunto by God, 
Acts 20.28 1 Pet. 1.3  and the order of the Church: As Ministers are to take heed to the flock over which the Lord by the Church hath set them, so others are to take heed what they do to these men, so as to hinder or discourage them in so great a work, on which the eternal safety and good of souls depends, which none but Satan will hinder, none but unbelieving Jews, or false brethren, deceitful workers and evil doers will oppose, and seek to oppress, 
Acts 19.24  by a mechanic kind of malice, like that of Demetrius, or Alexander, 
2 Tim 4.14  the one a Silver-smith, the other a Coppersmith, and both Blacksmiths as to their covetous souls and malicious spirits against the Gospel and true Apostles.  
The Fourth General, 
The silence and distance of all after their last departure.  Cessatio visionis, the ceasing of the Vision, admonisheth me to think of closing this my discourse; for since Elisha saw him no more, there will be no great matter more for me to speak of him or his assumption; where the Scriptures are silent, we must not be inquisitive after, neither prying with our eyes, nor prating with our tongues; what God conceals and hides, we must not be curious to discover, or inquire; as those do, who here are much troubled what became of Eliah, whether he went; whether to Paradise, or Abraham's bosom, or into some other Limbo, or place of refreshing, or into the third heaven, the place and state of beatisick vision.  
If I should spin this out to a long and fine discourse, 
Q. What became of Eliab.  I should but abuse your patience, nor would it be other than a cobweb scarce worth the winding up; as little would that Query be, which some hotly agitate, Whence Eliah sent a letter (long after he was ascended) to King Jehnoram, 
2 Chron. 21.12  of which mention is made in the second Book of Chronicles: Probably it was antedated, as a Prophetic Prescript before Eliah departed, foreseeing, by the spirit of Prophecy, the evil of that Prince and those times; or some other Eliah than the Tisbite might then live, and a Prophet too.  
It is enough for us to confine our sight with this dark vail and interminate Horizon; He saw. him no more; This was the period to Eliah, and all the appearance of chariot and horses; as it was with Moses, God hide him; and with Enoch, he was not, for God took him; so here with Eliah, God withdrew him, to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a state invisible, out of the ken of mortal eyes, and humane cognizance, which was a kind of dying, although 'tis probably thought his soul never parted from his body, but the body was changed, and made capable of that new state wherein God set him; no doubt very happy, though not in the highest state and degree, to which Christ did and will bring him and all his at the consummation of all.  
This we may observe, 
Miraculous manifestations few and short.  First, That extraordinary manifestations of God to any, are commonly very short; either external or internal: Rara hora, brevis mora, as St. Bernard speaks of spiritual motions and joys, that are most signal and emphatic; So to Abraham, and Jacob, and Moses in the bush; so to Manoah, Samul, David, Solomon and others; yea the Spirit that descended as a Dove on Christ, 
Mat. 3.16  and rested on him visibly stayed not long, and but once seen; 
●oh. 12.29  so the voice that seemed as thunder, 
Mat. 18 3  testifying of Christ as the beloved Son of God; so the Transfiguration but once, 
Luk. 22 41  as a glimpse of glory; so the Angel in his Agony made no long stay with Christ; so St. Paul's rapture was but once, and he tells not of its lasting any time.  
These dispensations are not quotidianae nor diuturnae, neither fiequent nor continuant, but a touch or or taste, a glimpse or flash like lightning, that many times it is doubted whether it is real or only imaginary, till the good event, or some gracious effect on our spirits, giveth a confirmation of the truth of it, as it was in St. 
Acts 12.17  Peter's deliverance out of prison, which assured him of the reality of the vision, that God had sent his Angel and reprieved him; God is not prodigal of these special favours, but for some great design are they indulged; as I have been assured of some in cases of great darkness of soul, have had such visions of light as both cleared and cheered them ever after.  
Secondly, 
The period of death to all, visible comforts.  I observe in this lively figure of death which is set forth by Elisha's seeing him no more for ever, what is that (ultima linea) last period, which we must expect ourselves, and rest contented in, as to our dearest relations; they must be hidden from our eyes; they go to the (terra incognita) land of darkness, 
Psal. 88.12  and of forgetfulness; which is a place from whence they cannot return to this mortal view and state; 
Luk. 16.26  there being (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a great and black abyss between the dead and the living; one in the centre, the other in the vast circumference of the world. All our delectable and desirable things, Friends, Parents, Wives, Children, Princes, Prophets, Preachers, semel statutum, it is once appointed, they must shoot that gulf; the shadow of death with a black mantle will interpose between them and us, not to be drawn till heaven and earth be no more, as the Stage and Theatre of mortality.  
Thirdly, 
Impreve our short vision and fruition of friends.  If we shall see them no more, than it is wisdom to make the best use of them we can, and do them all the good we may, before we or they go from hence and be no more seen. 
Eccles. 9.10  Whatever thy hand findeth to do do it with all thy might, saith Solomon, when he had recovered his wits. Leave them not whom thou lovest without a blessing before thou diest, 
Gen. 26.4.  as Isaac was solicitous for his Sons; the blessing of pious instruction, good counsel, kind reproof, noble example, frequent yea constant prayers; nor be wanting to make that use of their wisdom, parts and worth, who are able and willing to assist thee; many die from us, and we from them (as I have found by sad experience) while we delay to tell them our minds, or open our hearts to them, putting it off till next visit, or another more convenient time, as Felix did St. Paul, 
and 28.1.  when we shall never see them more, till heaven and earth be no more.  
Fourthly, 
Acts 24.25 Set not thy h●a●t on what will vanish.  Take heed of setting thy heart on any thing (Quod a te invito abesse potest) which may leave thee whether thou and it will or no; as St. Austin speaks, not without penitent retracting of his immoderate love of his friend Alypius, and his excessive mourning for him when he died; for commonly as soured vinegar is made of the sweetest wine, so vehement affections are but the fuel to maintain or nourish vehement afflictions; as the Bucket of our delights and joys goes down, so that of our grief comes up full; the highest tide of all comforts sensible; usually falls into as low an ebb of discontent and sorrow, if our hearts be too much engaged, or sit not so lose (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Epictetus saith) as to love an earthen pot as an earthen pot, that it being broken, thou mayst not seem broken too. This is the law of mutability and mortality in this world; wilt thou set thy heart on that which is not, leaning on a reed, and feeding on the wind! O lay hold the self, and help others to fasten on eternal life; for this is the only improvement of this short, 
1 Tim. 6.12  uncertain, and mutable, yet precious moment, and the only entertainment worthy of thy immortal soul, which nothing but the supreme, eternal, and immutable good, that is God himself can satisfy: Take heed life be not done before we think of living or dying, as we should and would; lest our candle be out, or but a feeble snuff in the socket before we set to work. Remember upon this moment depends eternity; Nor is the accurate work of our Salvation, which must last to eternity, and be seen in heaven, to be done by a dim and foul light.  
Lastly, Let us so live here, in our short society on earth, that we may not be ashamed to see one another at the last day, when all shall appear before the Judgement seat of Christ; 
Rom. 14.10  that when we must see one another no more on earth, yet we may departed in good hope to meet in heaven, in the beatific Vision of God; where it is not only probably disputed, but strongly presumed by many learned and holy men, that we shall see and know each other, as Angels do, who certainly are not as strangers to each other.  
Fifthly, 
The sorrow and show of it in Elisha.  The last particular observable in Elisha, is his sense and sorrow, when he saw that Eliah was quite gone, and he saw him no more; he doth here parentare, adorn (luctum solemnem) a solemn mourning, after the ceremony of the Jews, by rending his own garment in two pieces, a custom in that Nation upon any sad occasion; so the High Priest upon the pretended blasphemy which Christ should speak; 
Mar. 26.65.  not that the Jews were such ill husbands in their grief, as to tear their clothes inconveniently; but at the bosom of their garments was a seam slightly sowed, which they easily rend in sunder, and mended afterwards again.  
1. 
Funeral sorrow, why set forth by rending garments.  This they did to show the deep sense they had of that public breach or rent God had made by the death of eminent persons; so David when he heard of saul's and Jonathans' deaths, whom he loved by a rare miracle of heroic and generous affection, the one being his Enemy, the other his Rival in a Kingdom.  
2. Next they would hereby give vent to their grief, and some ease by the ceremonious and visible renting of it, inviting others by the prospect to pity and compassion.  
3. They set forth the rending of their hearts; the wounds which sorrow made on their souls; therefore at the death of Christ on the cross, 
Luk. 23.45.  the most dismal and prodigious sight that ever was in the world, to supply the senselesness and want of mourning in the Jews, the Sun became a mourner, and the vale of the Temple was rend in twain; to show how much the whole creation mourned, and the Church was concerned in that Tragedy, so full of cruelty and blasphemy.  
4. Lastly, They hereby humbly testified before God and the world, how sensible they were to have deserved of his Justice, that either all blessings and comforts of life should be rend from them, or they from those enjoyments; that as Jacob said, 
Gen. 32.10  they were less than the least of the mercies of God; that it was his mercy and compassion not failing which afforded them any friend or comfort, 
Lam. 3.22  or relation, or blessing, all which they had oft forfeited, and yet they were not consumed. 
Notice to be taken of God's deprivations.   
Hence we may observe; First, That it is humane, Christian, and comely to take notice of God's Providence in the death or loss of any thing he takes from us, which was endeared to us.  
Secondly, It is lawful and commendable to have a sense of sorrow and to mourn with a solemnity proportionable to the stroke, breach or wound which God inflicts by the death of any, whose either worth or wickedness makes them considerable. Stupidity I told you is no ingredient in piety: 
Gen. 50.7  Joseph did so for Jacob, David for Jonathan and Absolom, 
Acts 8.2.  and the Church made great lamentation for Stephen, yet not as men without hope.  
Thirdly, This sense of sorrow may be with outward formality, and with ceremony expressed; yea, solemnly adorned to funeral Obsequies and honourable attendance, as David at Abners, who followed the Bier, and made a Funeral oration for that great Captain, 2 Sam. 3.31. yea nothing becomes Christian Funerals better than holy and religious duties; which from the occasion of the dead may make pious, apt, and seasonable applications to the living, either to ourselves or others. As the ancient Fathers, St. Basil, Greg. Naz. Nissen, Chrysostom and others did, in their Funeral Orations for those excellent persons, men and women who were departed this life, with the honour of dying in the faith of Christ, and communion of his true Church, leaving noble examples of all graces and virtues to posterity. 
Benefit of Funeral Sermons among Christians.   
In which as those holy Panegyrists took special notice of God's hand, and prayed for his Grace to sanctify the spectacle to the living, that they might lay it to their heart; so they craved of God, and excited their Auditors or Readers to such a supply of others in their room, or broken ranks, that there might be no great or long defects or vacancy in that place they held and filled in the Church: They also set forth the exemplary riches and pregnant graces of the departed; that by others remembering what they had well spoken, or done worthily, or suffered patiently, they might so imitate them that being dead they might seem yet to live in the life and influence of their holy patterns; for constancy as Martyrs, and Confessors for Zeal, Charity, Hospitality, Patience, Meekness, and Perseverance, etc.  
This Humanity, yea Christianity allows, nay commands and justifies, when done, as all things ought in the Church of Christ, to edification not for superstition, or mere pomp, and vain ostentation, such as by flattering the dead, and speaking good of those who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, haters and hated or abhorred of God, do either delude or barden the living in careless and secure ways, to the deferring of their repentance, and hazard of their souls. These wise and worthy ends being in due and comely sort observed, at the Funerals of our Christian friends, who are not to be buried with the burial of an Ass, with a dumb show, as if they might never be spoken of any more, because we can see them no more: Nor need we to fear the coy reserve and supercilious restiveness of some who envy others this use and freedom in the Church; the truth is, few are against who deserve to enjoy; those that are hollow, lose or false in their lives, love not to be brought to the touchstone at their deaths.  
Indeed some men's lives, actions and memories are like their carcases, best when least stirred, and most hidden from the sight of others. 
Psal. 112.6.  But the just shall be had in everlasting remembrance, and enjoy this reward (even among men) to have their name as a precious ointment poured out; 
Eccles. 7.1. Cant. 1.3. Mat. 26.12.  not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not preparatory to, but contemporary with their interment or burial, that so the sweet odor of it may not only accompany (as the spices which Mary bought for Christ) their coffin and corpse, but fill the whole house, the place, the Parish, the Church or the Temple, where they either lived or are buried.  
FINIS.   

MEMORIALS OF THE Life and Death OF BP. Brounrig.  
I Have done (right honourable and worthy) with the Text read unto you: I know your piety and civility now expect that I should if not largely comment, yet fairly paraphrase or gloss upon that Text which lies dead before you; the corpse or earthly remains of that reverend Father in God Dr. Ralph Brounrig, late Lord Bishop of Excester. (It were too great an injury to you, at once to lose the honour of his presence, and the happiness of his example.)  
§. 
Of the honour of Bishops, as Fathers and Lords.  I call him (stilo veteri) a Bishop, a Father, and a Lord (without offence I hope to those old and new Lords Temporal, who less able to endure the honour and society of Bishops as Lords Spiritual, have by depluming these very much moulted their own feathers) nor do I use these Titles by an arrogancy, but a justice, being due to him by the Laws of England (as well as by ancient Ecclesiastic customs) nor any way (that I know) forfeited by him, or by other worthy Bishops; who, however hated and despised by the supercilious and popular spirits of some men (whose neither mind nor manners exceeded such Bishops in any point of true nobleness and worth) yet God forbidden, that one hair of their venerable heads should fall to the ground, by my neglect of paying that filial love, respect and honour which I have learned from the Apostles canon, and pious antiquity, as due to the Fathers of my Ministerial power and Ordination, who have ruled well, and laboured too in the Word and Doctrine.  
§. Which tribute of double honour hath ever been willingly paid to learned, grave and venerable Bishops of the Church; not only by all humble and orderly Presbyters, but by all sorts of Christian people great and small, and most by the best, even by Gentlemen, noblemans, Princes, Kings and Emperors; who (so soon as the Church had rest) not only endowed many Bishops with ample revenues, but added to them those civil honours which made them Peers to the Senatorian order, or Patrician dignity, ever since Constantine the great's time, which is now one thousand three hundred years. A very long prescription, and valid prejudice against modern levelling of the Clergy and Episcopacy.  
§. Not that I think it the part of a grave Divine, or a reverend Bishop to affect secular honours, and civil titles, but rather to deserve them, and to live above them, as the primitive persecuted Bishops did; who wanted not real honours among good Christians, when they had no favour from Civil Laws, and Secular Powers.  
§. But in a Nation professing to honour the Lord Jesus Christ, I see no cause they should deny that double honour to the chiefest of his Servants, Stewards, Messengers, Ministers and Ambassadors, which by the rule of Christ is due to them, as in his stead: Nor is it a great matter if those partake of men's civil and temporary honours, who impart to them the way of true and eternal honour, especially in a land of plenty, and so of vulgar petulancy; where no Authority in Church or State is to be preserved, unless it be adorned with such ensigns of visible honour and estate, as may not only keep off contempt and insolency, but conciliate respect and reverence.  
§. I confess, I cannot to this day understand, by what partial policy, and unreasonable reason of State, in a Christian and civilised Nation, the gate of Honour should be open to Gentlemen, to Lawyers, to Soldiers, to Merchants, to mere Mecanicks, who by valour, or industry, or money, or mere favour, without any signal merit, may ascend to the honour of Lords, and of sitting in Parliament as Counsellors of public and grand affairs (of whom one day adventured to bring forth a whole house full) and yet this gate of honour must be shut against all Divines and Church men only, even then, when they were worthy to be made Pastors and Bishops of the Church; whose learning, virtue, wisdom, and every way useful merit is no less contributive to the public happiness, than any other order of men, yea perhaps more; on which merit that Apostolical Canon for double honour is undoubtedly grounded; which includes such Estates as may make them hospitable, and such respect as owns them venerable, as persons that are styled Angels by the Spirit of God, Rev. 2, and 3. being in a degree of heavenly service, and holy office above ordinary mortals.  
§. But I shall not need further to assert the honour of this and such like Bishops, against the vapour and vanity of some men, who seeing Bishops lightened of their estates, will (it may be) with more patience endure the empty title of Lords to be given them. Certainly all just and ingenuous persons will abhor injurious indignities offered to deserving Bishops, as a most undutiful sacrilege; when they are satisfied of the many meritorious claims which they had to true honour, by that eminency of worth which is in them; whereof I could not have had in any age a more convincing and notable instance, (capable to to split in sunder (as Daniel did) Bel and the Dragon of Antiepiscopal envy) than this excellent Bishop, whose Funerals we this day celebrate.  
§. 
His public conspicui●ie and eminency.  A person of those ample and cubical dimensions, for height of learning and Understanding, for depth of Humility and Devotion, for length of all Morality and Virtue, and for breadth of all Humanity and Charity, that it is hard for me to contract or epitomise him: One cannot tell, as Nazianzen speaks of Cyprian, Or. 19 (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) whether the variety in allor the excellency in every virtue was most to be admired in him. He is like an excellent Book full of remarkable sentences, that hath nothing in it, which is not worth noting; He is as a fair, large and fruitful field, affording both freedom to expatiate, and plenty to gather; He is as a solid mass of gold, pure, precious, and ponderous; malleable also to a great extent as well as of great weight and worth; Being always (as Chrysostom speaks) Innocentia infans, virtute juvenis, obedientia filius, charitate frater, gravitate pater, prudentia senex, sanctitate Angelus; As a child for harmlesness, as a youngman for vigour, as a son in his obedience to superiors, as a Brother in his charity, as a Father for his gravity, as aged for his wisdom, and as an Angel for his sanctity.  
§. 
His 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great renown and public fame.  But the evidence, pregnancy, and general renown of his great endowments and worth for learning and prudence, for gifts and graces, save me a great part of my labour; for these were so well known to all the English world, in Universities, in Cities, in Countries, that in speaking of Bishop Brounrig, I may fear to be as tedious and superfluous to you (of this present age) as if I should hold a candle to show you the Sun, which is sufficiently known by its own light: if therefore I may seem to offend any of you by my prolixity, be pleased to impute it to the charity and zeal I have for posterity; that they may not be ignorant of (what many are loath to know and own in this age) the great worth of our late English Prelates, and Reformed Bishops, nor of the injustice of that late Sarcasm which joins Prelacy and Popery together.  
§. 
He was for prelacy, but for from Popery.  Here was much of a Primitive Prelate, nothing of some modern Popes; here was the learned industry, and humble piety of ancient Christian Bishops, nothing of that Antichristian pride, empty formality and impious hypocrisy, which in the black and blind centuries many Popes (who were but diseased, hydropic, overgrown and unsound Bishops) have been guilty of, by the confession of Baronius, Platina, and others of the Romish adhesion; from which also I am far remote, though a great vindicator of good Bishops.  
§. As Nazianzen speaks of his commending Hieron the Philosopher; He was willing to appear so much a Philosopher, as to commend and admire such a Philosopher: So I cannot but appear so much Episcopal as to commend the excellencies of an excellent Bishop, which some were as loath to see, as willing to smother.  
§. Bishop Brounrig was a person of that soundness of judgement, of that conspicuity for an unspotted life, of that unsuspected integrity, that his life was virtutum norma, (as St. Jerom of Nepotian) It a in singulis virtutibus eminebat, quasi coeteras non habuisset, so eminent in every good and perfect gift, as if he had had but one only. This made him loved and admired most by those who had most experience of him; He was not like those rough pictures and unpolished Statues, which at a distance make a pretty show: Near hand, minuit praesentia famam, their commendation and comeliness shrinks almost to nothing, but either courtship and formality, or the mere noise and vapour of vulgar credulity, which is as prone to worship a gay Idol as a true Deity; yea, people are more taken with complimental froth, than with the most accomplished worth.  
§. 
His openness and sincerity of life.  In this Coloss or Hero of learned and real worth, there was nothing dubious or dark, nothing various or inconstant, nothing formal or affected, nothing that needs palliation or apology; He lived always as at noon day, never using or wanting any twilight or shadow. I never heard of any thing said or done by him, which a wise and good man would have wished unsaid or undone; yet I had the happiness to know him above thirty years. He always appeared, (as Isidor. Pelus. speaks of Timotheus;) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; a sanctuary of sobriety, a magazein of humanity, a treasury of all virtue, and a superlative object of just commendations, no less than imitation.  
§, He was indeed an Evangelical Eliah, potent and fervent in spirit, yet not with a heat predatorious but propitious. He was apt and able to every good word and work, having great parts, but little passions; As little subject to the usual infirmities and transports incident to men of high and rare abilities, as could be; few cedars of so noble a procerity, ever suffered less tempests, or enjoyed more tranquillity within themselves: The reason was this: he had no leaven of pride; at least, not so turgent and predominant, as either to sour or swell his passions above his gracious perfections; he had the gentleness of a Father, the potency of a Prophet, the wisdom of a Counsellor, the gravity of a Bishop, the majesty of a Prince, the courage of a Champion; he was like Samson, an Army in himself; he was as a Troop of Chariots and horsemen strong and resolute for the defence of the true Christian and Reformed Religion (with which this Church of England was once blessed) both against the great Baal's of Popery, and the less Baalims' of Popularity.  
§. So that if I had chosen this Text, possibly you would have commended my discretion; but (as jacob's venison) it offered itself unhunted, no other was thought on by me (as I told you at first) nor could any Jewel in the cabinet of Scripture have better born the characters or gravings of this excellent person, and the occasion, than this Text, which I have wrought off before your eyes; my work now is to set the signet of the Text, thus graven, not upon that dead wax, or cold clay, which is in that coffin, but on that great spirit, and that gracious soul, whose goodly shrine and temple that body lately was.  
I presume, 
Just and general Eulogies of him.  I may without the envy or frown of any worthy person (here present, to honour this solemnity) use the words of David at Abners' funeral, 2 Sam. 3.38. Know you not that this day there is a Prince (so St.) Jerom and others interpret that (Psa. 45.16.) whom thou mayst make Princes in all lands, of Bishops in all Churches) I am sure a great man is fallen this day in our Israel; a Prophet, yea more than an ordinary Prophet; for as Christ said of John Baptist, Among those that were born of women, few have in all points equalled this worthy Bishop, this reverend Father, this gracious Lord; who in that true Nobility of wisdom, virtue, grace and goodness had not many his Peers, even among those who were so impatient to have such venerable persons, full of prudence, learning and piety, sit with them, or have any influence in the great Councils of Church and State; whose presence one would think, by the way of former ages, was esteemed not only comely but necessary in a Christian Commonwealth; to see (as Representatives of the Church, and Fathers of the Clergy) Ne quid detrimenti patiantur aut Ecclesia, aut Ecclesiastici; for if Religion and Church-interests be left to Laymen only, if they do not make a prey of it while it is worth a groat, yet they are prone to find other business, and pursue designs of more pleasure, profit or honour than Religion seems to most of them; and many times as St. Ambrose observed, to make mad work of Religion, as the Arrians did when they appealed from Councils of Bishops to the Courts of Princes.  
§. 
Ei. birth.  But to avoid all envy and offence in a touchy and captious age, (where all people will be Preachers, and all Presbyters will be Bishops, and all Bishops must be extirpated) be pleased to know, that the spring or original of this so fair, so deep, so clear, so noble a stream of learning, piety and wisdom was at Ipswich, a Town of good note in Suffolk, where he was born, Anno 1592. His Parents of Merchantly condition, of worthy reputation, and of very Christian conversation. When he was not many weeks old, God took away his earthly Father, that himself might have the more tender and fatherly care of this (now) Orphan, but most hopeful Infant.  
§. 
His youth and education.  By the prudence of his pious Mother, his youth and first years of reason were not lost or cast away (as the first broaching of a vessel) but (being hardly repaired if once neglected) they were carefully improved for his breeding in all good learning, of which he was to a wonder in all ages of his life, not only capable, but so comprehensive, that he drank in learning not as narrowmouthed bottles (to which young learners are compared) by drops, but as a sponge by great draughts, even in his puerice or minority.  
§. Indeed, 
His minority.  when I would search for his minority, or the first source and fountain of that large fluency of eloquent and pious literature, with which he always abounded, they are like the (fontes Nili) springs of Nilus, hardly to be found; he scarce had any Minority (comparatively to others) except in growth and stature; for he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as St. Paul says of himself, Gal. 1.4.) above his equals or coetaneans; superior or major in abilities, when inferior or minor in years: Thus as he grew in age and stature, so he grew also in wisdom and favour both with God and man, Luk. 2.52. He was as the sons of Giants; giantly infants, giantly children, giantly boys, giantly youths, and giantly men; or like the Sun, still the Sun at morning, noon and night, in its rise, height and decline; he never suffered any lessening or eclipse in himself.  
§. 
He suffered no diminutions, but by the darken of the times.  That fatal one upon this Church and State, which befell him as a Bishop, and his whole Order, by the bold interposing of popular and headless Presbytery (which in its due order, not only preserved, as Ignatius observes, an holy harmony with Episcopacy, but ever had, as the Moon, its light of holy Ordination and spiritval power from its aspect and respect to primitive and Catholic Episcopacy, as the Sun) But this sad diminution of him, and other worthy Bishops, was more a public than a private disaster; which even Presbytery itself hath found; while the populacy or vulgar people, like the earth do revenge even on that envious Moon the eclipse and injury it did to the Sun, and to itself; for as Episcopacy was turned into the sackcloth of mourning, so Presbytery into the blood of war, of fury, of popular and endless factions; for how can Presbyters keep their union, lustre and honour, but in conjunction with, and subordination to Episcopacy? as St. Cyprian long ago urged against some heady Presbyters in his days, who lived in the second Century.  
§. The best method to take the exaltations and dimensions of this bright star (which was one of the first magnitude) is to observe his motions from his ascending to his decline, and the several eradiations of his imitable worth.  
When the Nurse of the Grammar-school had fitted him for his Mother the University, 
His coming to the University.  he was sent in his fourteenth year to Pembrook-hall in Cambridge; there his modesty, pregnancy and piety soon invited preferment; He was made first Scholar of the House, and after Fellow, a little sooner than either his years or standing in rigour of Statute permitted; but the College was impatient not to make sure of him, by grafting him firmly into that Society, which had been famous for many excellent men, but for none more than for Ralph Brounrig, when Bachelor of Arts, when Master in Arts, when Bachelor of Divinity, when Doctor of Divinity, and when Bp. of Exeter; for as he fairly ascended every step or degree; so he was ever thought no less to adorn, than to deserve his advancements.  
§. 
His florid and fruitful wit.  when first he appeared in public to give testimony of his abilities and proficiency, it is not to be expressed how sweet and welcome the very first productions of his most florid and fertile soul were, which had the fragrant blossoms of a most facetious and inoffensive wit; the fair leaves or ample ornaments of his most eloquent tongue; the most pleasant fruits of Philosophy, History, Poetry, and all sorts of ingenuous Arts and Sciences, well digested, accurately fitted to all occasions; these at length raised to Divinity, well grounded on Scripture, and adorned by the study of antiquity, the Fathers, Councils and histories of the Church, made him appear as one of the goodliest trees in the Paradise or garden of God, the University and Church of England.  
§. 
His memory and eloquence assisting his wit and parts.  He had always cum fideli memoria uberrimum ingenium & beatam facundiam, with an happy memory, wit and words that were full & free, without pumping or hesitancy; set forth with an elocution or tone which was grandiloquent, dictatorian and imperial; he was at once profitably pleasant (as Jothams' vine and figtree) to God and man. His great wit was not forced, frothy or affected, but native, apt and free; muchless had it any thing muddy in it of profaneness, scurrility or immodesty; but chaste, ingenuous and innocent; still tempered with such serious, learned and pious mixtures, or such grave retreats and closes, that it seemed no other, than beauty well dressed, or goodness appearing in a fair and cheerful Summer's day; having nothing of those melancholy clouds or winter dejections of more gloomy tempers: He made the proof and experiment good, That wit (which is a kind of gaiety of fancy, and luxuriancy of a ready invention) is to be reckoned (as beauty and handsomeness) among the good gifts of God, when well used; a jewel too bright and precious to be cast before swine, or trodden under the foul feet of wanton Poets, of profane and ridiculous Atheists, who fancy they can out-wit God; while yet (non tam credunt quam cupiunt non esse Deum) they rather wish there were not, than believe there is no God; being most sadly to be pitied when they seek to make themselves merry, and the Devil to laugh, by their grieving and mocking God, or playing with the Scriptures and holy things, which they disbelieve, Quia malunt extingui quàm ad supplicia reparari, as Minut. Felix speaks of the resurrection) because they choose annihilation rather than penal reparation.  
§. But here wit was consecrated to the Tabernacle and Temple of God; which, as we read, was to have the lustre and decoration of silver, gold and precious stones; yea from those, on Aaron's Breastplate was the oracle of Vrim and Thummim. Nor did ever any man make a more ample dedication of the gems and rarities of wit to good uses than did this excellent person; he was like Aaron's garments, or the vail of the Tabernacle, not only rich for the materials, but rare for the mixture and composure of them.  
I do the rather fix an asterisk of special note and commendation in this particular, 
That a great war is a great temptation, till sanctified by grace.  both as to God's grace sanctifying so great a wit, and to His just praise who turned not either wit or grace into wantonness; because nothing is more rare (as he said of beauty and modesty, rara est concordia formae atque pudicitiae) than to see wit in an height or luxuriancy, and not to be either rank and sour (as some tall grass) or to be laid and rot on the ground in sensual debauchery: Magnum ingenium magna tentatio, as Vincentius Lirinensis observes, yea deplores in Tertullian and Origen; a wit is a great temptation to pride and profaneness in ones self, a great bait for the Devil's trap, a train for his Mine, a decoy for evil company; emboldening to sin with confidence of excuse or palliation; yea, many think their wit serves to expiate something of their wickedness; as if wit had an indulgence or dispensation to dishonour God, as Jesters and Buffoons have to droll with Princes; many hope to bolster out their crooked manners by their quick wits, making a jest of that which deserves tears and severe repentance; oft covering their shame with the fig-leaves of an impudent wit; and like dogs when they are daubed or dirty they lick themselves clean with their tongues: There is nothing so audacious which wit unsanctified will not (like Lucifer) dare at in Heaven or Hell, even the highest sins of blasphemy and scurrility against God; besides the tampering and trucking with the Devil. Until wit be repressed, pruned and circumcised by modesty, chastity and piety, it is like a Jew, first an alien from God, and then grows an enemy to God: It is but a crab till grafted with Grace; the first may serve for sour sauce and haugoust; but the second only affords sweet meat for eating and drinking too: Wit like green fruit or sour grapes, is prone to set the teeth an edge, to breed worms and wind, till it be matured and mellowed with holy wisdom, as it was in Bishop Brounrig.  
§. The quickness and floridness of his wit never decayed, but was in a perpetual spring, and ever green; nor did it misbecome him in his riper years, any more than smiling and a little laughter doth a good man and a good conscience; for it was ever well tempered with gravity; mixed with good counsel, allayed with good discourse, and beautified with excellent example; so that it was like a pretty embroidery or lace on fine cloth or silk; not so costly as comely; or like incense with a sweet smelling sacrifice: Wit was not his work but his recreation, not studied and pumped, but native and fluent; like a generous wine or good liquor that flowers and laughs, as we say, not with a riotous and cheating froth, but with such a smiling cream and inviting candour, as shows it is spiritful and pleasant.  
§. So much did the elegancy of his fancy, and aptitude of his facetious expressions, make a kind of mannerly, not rude way for his more serious and weighty conceptions, in private and familiar conversation; but in public and solemn duties, as preaching and praying, or in determinations and disputations of Divinity, and the like, no man was further off from verbal joques or flashes; he never played with sacred Truths or Scripture Texts, nor tossed the words of it as a Cat doth a Mouse too and fro by a lasciviency of fancy, before he came to his Divinity.  
§. This wit he judged fit for a Pillory than a Pulpit, being not more unsanctified than unseasonable, and at best a kind of White devil, that doth not scare people so much, but doth as much hurt both to people and Preacher; pleasing the tinkling tongue of the one, and the itching ear of the other, when both may need broken hearts and contrite spirits.  
He had indeed wit at will, that is under his command; it was as his Page, not his Privy Counsellor; it was as a natural good voice, a pretty recreation, and diversion, when one is in good humour; but not a wise man's or woman's business or main delight, as if they lived like some birds only to eat and to sing, after the rate of some eecstatic Poets, and musing Musicians, who are good for nothing else.  
He that was acquainted with the quickness of Bishop Brounrigs wit, would wonder the more at his solid wisdom; and he that heard the profoundness of his learning and wisdom in all points of grand concern, would admire at his wit; so happy a mixture he had of both, that like a scimitar or sword of good execution there was weight and edge; the the one had not overlaid the other; his wisdom was as the load, and his wit as the wheels, giving aptness and quickness to motion; they were as the Triple Viol and Tenor of different sounds and strokes, but together they made excellent music.  
When King James (the most learned Prince, 
His public Acts before King Iames.  and one of the most learned persons of his times) was pleased to honour the University of Cambridge by his presence, and to make the learned Exercises of Scholars the greatest and best part of his Royal entertainment, this person, (than a youngman) was one of those who were chosen by the University to adorn that reception of the King: The part he was to perform was Jocoserious, a mixture of Philosophy with Wit and Oratory, which is there called the Praevaricator, as in Oxford the Terrae filius; This he discharged so amply every way that it was to the admiration more than the mirth of the King, and the other learned Auditors; who rejoiced to see such a luxuriancy of wit was consistent with innocency, that jesting was confined to conveniency, and mirth married with that modesty which became the Muses: for he set before them such apples of gold in pictures of silver, so judicious an invention, so eloquent a judgement, and so solid an acuteness, that if he would Rhetoricate facetiously to refresh their minds, no man did it more to their wonder and laughter; if he listed to dispute solidly, no man did it more to their astonishment and improvement; so that he was like the Cedar and Oak, no less admirable for the depth and spreading of his worth (the latitude and profoundness of his judicious knowledge) than for the procerity and height of his copious wit, and most harmless eloquence, which were still (as in nullius contumeliam) to no man's reproach or shame, so kept at a most severe and sacred distance from the Mountain of holiness, the name of God, and true Religion, which if petulant wit like a beast presume to touch, it is to be stoned to death.  
Afterward, 
His taking degrees in the University.  when he first deserved and then took higher degrees, he made all men believe, that he was more an honour to the degrees he took, than they were to him; and the University thought itself did then commence when Mr. or Dr. Brounrig was invested with any degree of honour: So great an expectation all good men had of him, and so great satisfaction in him; for this he had above most men, Et felix & eximium, bonorum omnium votis & doctorum expectationi satisfacere; great expectation is commonly querulous and injurious, as a coy Epicure or squeemish Glutton, that can only feed on curious dainties; but toward him it was civil and modest, like a good stomach or honest appetite, it set off and commended the good cheer he always provided for it: he had so great ingenuity and candour with his great abilities, that envy itself, as on a smooth and polished globe, could not fasten its teeth on him.  
§. I cannot but observe among his other learned and accurate performances in public, that the subject and Text, Phil. 1.29. was prophetic and prepatory to his after-sufferings, upon which he chose to preach his Latin Sermon, when he took the degree of Bachelor in Divinity, Vobis autem datum, etc. To you it is given in the behalf of Christ not only to believe on him, but also to suffer for his sake; which incomparably learned, eloquent and pious Sermon he afterwards was to fulful indeed, by suffering with Christian magnanimity, patience and charity, as well as he had accomplished it by preaching most excellently on it; thus quoth docuit verbo, firmavit exemplo; he was to make his doctrine good by his practice, taking up the cross of Christ (as his crown) and following him.  
§. 
His preferment in the Church.  He was afterward preferred to be Prebend of the Collegiate Church of Eli (now so horridly desolate and ruined, that it may well add to its name the other words of our Saviour's passion, Lamma sabacthani, crying out to the Nation, why have you forsaken me, and other Cathedrals, which were your glory and your Saviour's honour, even in the sight of Infidels?)  
This Dignity he obtained by the favour and love of the then excellent Bishop of that Seat Dr. Felton, a very holy and good man; he had also a good Living at Barlow, not far from Cambridge, where in a Country village, this good Scribe well-instructed for the Kingdom of heaven, brought forth out of the good treasury of his heart things both old and new, the ancient mysteries and fundamental truths of Christian Religion, in the modern and more accurate method of revived and reformed learning, condescending in his Preaching and catechising to ordinary capacities, and fitting his net to the fish he was to catch. He oft deplored the disuse and want of Catechising, as if there were no babes in the Church for milk, but all must be fed with strong meat which they cannot digest, or with bones which they cannot pick.  
§. 
In the University, Master of Catharine hall  After this he was chosen Master of Catharine Hall; a small basis or pedestal for so great a Statue and Coloss of learning, piety and prudence to stand upon; yet then and there this great Lamp began to be set, and to shine in a sphere more proper for his parts, and proportionate to his lustre, who had a soul not fitted for a cottage, but a College; Nor only for a College, but for a Palace; nor for a Palace, so much as for a Kingdom.  
§. God saw him at present more worthy to preside in the Schools of the Prophets, than to rusticate (as Elisha sometimes did) among plain people that follow the Plough; not that their souls are less precious, but plainer and blunter tools will do their work.  
§. Nor was this change of his Province an effect of his own ambitious stickling or seeking (as I have heard him tell it) but an influence of God's providence upon the minds of some worthy men, who were ashamed in behalf of the University and the age, not to see Dr. Brounrig preferred and employed in some way most proper and proportionate to his well-known abilities: And however this offer met at first with some clouds and oppositions from above, yet at last the good hand of God upon so good and deserving a person, cleared the heavens, and dispersed all the prejudices that some (then in great place) had mis-conceived against him.  
When he had quiet possession of that Mastership, it was wonderful to see, how the Buildings, the Revenues, the Students and the studiousness of that place increased, by the care, counsel, prudence, diligence and fame of Dr. Brounrig, who had such an eye to all, that he over-saw none; frequenting the studies, and examining even younger Scholars, that they might be encouraged both in learning and piety.  
§. Fixed now, and rarely fitted for that Academic way of life, his Mother the University seemed even proud of such a Son: his very presence and speech had a venerable and lovely majesty with them; his looks were a Law of modesty and gravity: He did oft bear, and discharged most usefully and acceptably to strangers and others the highest Offices and honours of the University, both politic, as a Magistrate, or Justice of Peace in his being Vicechancellor; and litterate, as a Scholar: Hemade the (Comitia Convivia) Commencement Acts to be banquets and feasts; in which he, as Gamaliel, presided a Father and Maderator.  
He kept up very much, 
His temper in point of conformity to the Church of England.  as good learning and good manners, so the honour of Orthodox Divinity, and orderly conformity; he kept to the Doctrine, Worship, Devotion, and Government in the Church of England, which he would say he liked better and better, as he grew elder; and then best of all, when he saw the vipers of factions seizing upon her out of the fire of her tribulation, but not able to do her any harm, either as to confute her doctrines, or to condemn her constitutions, with any show of reason.  
§. Neither in her prosperity, nor in her adversity did he endure that any man great or small out of faction, pride, popularity, or novelty should worship or recede from its excellent orders: If any out of scruple and tenderness of conscience, was less satisfied with some things, no man had a more tender heart, or a gentler hand either to heal any little scratches, or to supple any wont obstinacy, or to win any minds to the peace of the Church, who were capable, ingenious and honest; he drew all by the filken cords of humanity and humility, Reason and Religion; not by the cart-ropes of rigour and imperiousness; he would convince, though he did not convert gainsayers, and if he could not persuade them, yet he would pity and pray for them.  
His Judgement as to the foundations and solemn administration of the Reformed Religion, 
His fixedness in there form Religion.  settled in the Church of England (and so in other Reformed Churches which were for the main consonant to it) was such, that he was unmoveable, even to a martyrdom: Never more offended (as I have sometimes heard him express his displeasure) than with those men that affected to be Hybridae Religionis, Mongrels or Mephibosheths in Religion and halters in opinion; a kind of ambiguous and dough-baked Protestants, that are afraid to own their discommunion and distance from the Church politic, or Court of Rome, even so far as they see by Scripture and antiquity, that it hath evidently divorced from communion with the word of God, and Institutions of Jesus Christ, walking contrary to the judgement and practice of the Primitive Churches; To both which he always appealed in the grand concerns of Religion; not allowing that policy which encroached upon truth and piety; though in matters of outward Rites and Ceremonies he allowed latitudes and liberty, without breach of charity; It was a maxim I have heard him use, That nothing was less to be stickled for or against than matters of reremony, which were as shadows not substances of Religion; As they did not build, so they could not burden, if kept within their bounds, as was done in England's Reformation.  
§. Yea, he had so far both pity and charity for those plain and honest-hearted people of the Roman communion, as either their errors (presumed by them to be truths) or their ignorance in some things not fundamental, did not betray them either to unbelief or self-presumption, or to final impenitence, or to immorality or uncharitableness. If there were hope to close the ●ad breaches of these Western Churches, no man was more able and willing to have poured balm into them: But he feared the gangreen of Jesuitism had festered and inflamed things to an uncurableness, which he oft deplored.  
§. 
His temper is latter dispute among reformed Divines.  As for the differences of other parties in some opinions which then began to grow very quick and warm in England, as well as the Netherlands, he seemed always most conformed to, and satisfied with the judgement of his learned and reverend friends, Bishop Usher, Bishop Davenant and Dr. Ward, who were great Disciples of St. Austin and Prosper in their contests against the Pelagians. Not that he could endure no difference among learned and godly men in opinions, especially sublime and obscure, without dissensions and distance in affection; but he wished all men to look well to the humility and sincerity of their hearts, whose heads were most prone and able to manage points of controversy; the heat of which is ready to make the fullest souls to boil over to some immoderation and study of sides. He thought that Scripture itself was in some points left us less clear and positive as to mysterious not necessary verities, that Christians might have wherewith to exercise both humility in themselves, and charity towards others.  
§. He very much venerated the first worthy Reformers of Religion at home and abroad; yet was he not so addicted to any one Master, as not freely to use that great and mature judgement which he had, so as to sift and separate between their easy opinions and native passions (as men) and their solider probations, and sober practices, as great and good Divines. He suffered not prejudices against any man's person or opinion, to heighten animosities in him against either. He hoped every good man had his retractations either actual or intentional, that died in true faith and repentance, however all had not time to write their retractations as St. Austin did.  
§. If against any thing (next sin and gross errors) he had an antipathy and impatience, it was against those unquiet and pragmatic spirits which affect endless controversies, varieties and novelties in Religion, that hereby they may carry on that study of sides and parties in which they glory; and under which screen they hope to advance their private interests and politic designs: This he saw by experience, was commonly the Scorpion's tail and sting of those opinions, which at their first broaching, and variating from the pristine and Catholic Doctrine, might seem to have the face of women, modest and harmless, but in time grew very pernicious to Church and State.  
When the clouds of nonconformity (which was formerly reduced to an hand breadth in the Church of England) began now, 
His constancy in the late vertigious times.  partly by a spirit or breath of super-conformity, and chief by those vehement winds which blew from the North, to cover the whole English heaven with blackness, and to threaten a great storm of blood, which after followed; yet did this excellent person then hold to his former principles and practice, not because he was a Bishop, but because he was a judicious and conscientious man, where he saw Scripture and Law bound him to duty, and to that constancy of his judgement in matters of Religion, both essential and circumstantial, substantial and ornamental, which became a wise and honest man. He was too ponderous a person to be tossed too and fro with every wind of doctrine or discipline; nor was he ever either so scared, or in so merry and frolic a sit, as to dance after the Scottish pipe; he had learned another and a better tune, as from the Catholic Church in general, so particularly from this Church and State, the Princes and Prelates, the parliaments and Convocations of the Reformed Church of England, now too old to affect any new jig, after an hundred years most flourishing State; the wisdom, gravity and majesty of which he thought was not now either to be either disciplined or reform, or chastened by the pedantic authority, pretended necessity, or obtruded insolency of any Church or Nation under heaven, much less by any party in itself, which was less than the authority of a full and free Parliament, consisting of King, Lords and Commons; counselled as to matters of Religion by a full and free Convocation or Synod, which he thought the most laudable way of managing Religion, and most probable by doing good impartially to be blest of God, and approved by good men: He saw the Church and State of England had been sufficient every way for itself heretofore, while united; and was then happiest, when it enjoyed its own peaceable and Parliamentary Counsels and results, without any others partial dictates, which were as improsperous as importune and impertinent.  
§. For the Liturgy, 
His esteem of the liturgy of the Church of England.  or public form of Prayer, and solemn Administration in the Church of England, though he needed a set form as little as any, yet he had a particular great esteem of it: 1. For the honour and piety of its Martyrly Composers, who enduring such a fiery trial were not likely to have made a Liturgy of straw and stubble. 2. For its excellent matter, which is divine, sound, and holy, besides its method which is prudent and good. 3. For the very great good he saw it did, as to all sober Christians, so to the common sort of plain people, who, what ever other provision they had of their Ministers private abilities; yet they were sure every Lord's Day at least, to have a wholesome and complete form, not only of Prayers but of all other necessaries to salvavation set before them for faith, holy life and devotion, in the Creeds, Commandments, Lords Prayer with Confessions and Supplications, admirably linked together, and fitted to the meanest capacities; the want of which he saw was not supplied by any Ministers private way of praying or preaching, which in very deed are but small pittances of piety, or fragments compared to the latitude of religious fundamentals and varieties contained in the Liturgy; the want of which he judged would induce a great ignorance, as he saw, and said to me a little before his death, it had done already among the ordinary sort of people in Country and City, whose souls are as precious to God as others of greater parts and capacities, whose appetites were not to be flattered and deceived with novelties, but fitted and fed with wont solidities, by which they would thrive & look better (as by the use of plain and repeated food which is as their daily bread) than those that delight in greater varieties and dainties, which may seem more toothsome to wanton palates, but are not more wholesome or nourishing to honest hearts, who are commonly less liquorous in Religion, and best content with what is best for them.  
§. Not that he was such a Formalist, Verbalist, and Sententiolist, as could not endure any alteration of words, or phrases, or method, or manner of expressions in the Liturgy, to which either change of times, or of language, or things, may invite; he well knew there had been variety of Liturgies in Churches, and variations in the same Church; he made very much, but not too much of the English Liturgy; not as the Scriptures, unalterable; but yet he judged that all alterations in such public and settled concerns of Religion, aught to be done by the public spirit, counsel and consent of the Prophets, Prince. and People. However this was a concluded Maxim with him, That the solemnity and sacredness of consecrating those Christian mysteries of the blessed Sacraments, were not to be adventured upon Ministers private abilities, tenuities, or distempers, but by a public and uniform spirit among Preachers and people, all should say Amen to the same Prayers, and receive the same mysteries under one form of consecration, in which nothing should be defective or superfluous.  
§. His personal and occasional abilities for prayer were answerable to his other gifts and graces, both for matter, method, utterance, discretion and devotion, full, fervent and pathetic upon his own and others spirits; not coldly formal and stark, nor yet wildly rambling, lose and broken; but judicious, apt, grave and of so moderate an extent, as suited the weight of the occasion, the capacity of the auditors, and the intensiveness of his own heart; his prayers were not the labour and product only of lips, lungs and tongue, but of his spirit and understanding; he minded not the glory but grace of prayer.  
As to the Government of the Church by Episcopal Presidency, 
His judgement of Church government by Episcopacy.  to which Prince and Presbyters agree, he was too learned a man to doubt, and too honest to deny the universal custom and practice of the Church of Christ in all ages and places for Fifteen hundred years, according to the pattern (at least) received from the Apostles; who, without doubt followed, as they best knew, the mind of Christ. This Catholic prescription he he thought so sacred, that as it did sufficiently prejudge all novel presumptions, so nothing but importune and grand necessities put upon any Church, could excuse, much less justify the cutting off those pipes, or the turning of that primitive and perpetual course of Ecclesiastical Ordination, subordination and Government into another channel. Nor did he understand the method of those new Vitruviusses, who would seem Master-builders, though they are yet but destroyers; when they affect to have all timber and stones in the Church's building of the same shape, size and bigness; when the Church of Christ is compared to a body which hath members of different forms, use and honour, 1 Cor. 12.  
§. Yet this worthy man had nothing of secular pomp or vain ambition in his thoughts, merely to bear up or bolster out a formal and titular Episcopacy, with Goat's hair, like Michols image; No, he exacted worth and work: And where true Bishops did the duties and good works belonging to the principal Pastors of the flock; he thought they deserved double honour (as Fathers and Governors among good Christians) both of revenue and reverence.  
§. Yet he did not judge the principal dignity or authority of Episcopacy to depend upon its Secular advantages, but on its Ecclesiastical custom and Apostolic institution; and however no man was more ready to condescend to any external diminutions, and comely moderations, that might stand with a good conscience and prudence, as tending to the peace and unity of the Church; yet no man was more firm, resolute and immovable from gratifying any Sacrilegious Projectors or proud Factionists or peevish Novellers, to the reproach of the Church of England, yea and of the Catholic Church in all the world, which had its Bishops every where before it had its Bible or its Scriptures completed. In the matter of Episcopacy, he differed little from Bishop Ushers moddel of the ancient Synodical Government; only he thought the petulancy of men's spirit in these times, beyond the primitive simplicity, did require all prudent advantages of Order and authority, which might consist with piety and true policy; as antidotes ought to be heightened to the measure of the poison they are to encounter.  
§. 
He approved not a levelling party among Ministers.  Only he could never be induced so far to forsake the principle of all Reason, Order, and Government in humane societies, or to disown the remarkable differences which God and Nature, age and education, experience and studies, industry and grace did make between Ministers no less than other men; as to think that neither work nor rewards of honour and estate may be proportioned to their different worths; but that the youngest Scholar, yea the meanest Schoolmaster, if they can but now and then appear in a Pulpit, and take Orders (as they best fancy) shall presently in all things of public honour and Ecclesiastic authority, run parallel to the greatest Scholars and gravest Divines; so that either a beardless and juvenile petulancy, or more aged, but empty gravity shall in all points be level and justle with the most venerable worth and accomplished learning of those that are capable to teach the others simplicity, or even in years might be their Fathers.  
§. He saw no cause to affect among Ministers, above all Fraternities this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the inverting of all order, that the first should be last, and the last first; though he subscribed to the rule of Christ, that the greatest among his Ministers, even the (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) very chiefest of the Apostles, should in humility and charity condescend and demean themselves so, as if they were servants to all, and the least of all, Mat. 13.11. yet he saw this precept was vain and impertinent, as not practicable, if none were greater or more eminent than others, as in age, gifts, and graces, so in spiritual power and Ecclesiastical authority; not tyrannously usurped, but by the consent of all conferred.  
§. Those novel interpretations he saw were but wresting Scripture from primitive sense, to bring in the postern chaos of popular parity among Ministers, which never was in Christ's, or the Apostles, or after days, nor can be ever without great disadvantages to both Ministers and people; while Presbyters having no order or subordination among themselves, must either have no fraternal communion (living like straggling sheep without fold, flock or shepherd) or meeting arbitrarily and occasionally, they must be all Sons and all Fathers, without centre or circumference; ference; having no principle to convene or move them, no power coercive to contain or restrain them; and no regular authority to reprove or repress their extravagancies in doctrine or manners.  
Nor was it his ambition but his conscience and judgement that thus commanded him to assert Episcopacy, 
Not ambition but conscience made him Episcopal.  even long before he was, or (possibly) thought to be a Bishop; upon which account, when I once told his Lordship (after he was made Bishop by the King, and unmade by the people) that a person (equestris ordinis, but parum aequae mentis) had in discourse told me, That he wondered Dr. Brounrig would be made a Bishop; whom he had heard sometime declare his judgement against Episcopacy: which report, as I no way believed; so relating it soon after, and the author's name to him, he with some passion and emotion (as full of a just defiance and contradiction to such a fable and falsehood) professed he lied notoriously; for saith he, I never thought, much less said, as that lewd person hath falsely averred; I thank God I took the Office of a Bishop with a good conscience, and so I hope by his mercy I shall both maintain and discharge it.  
He was by the favour of King Charles, 
His being made Bishop● An●. 1641.  and to the great liking of all good men, made Bishop of Exeter, anno 1641. But as (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) one born out of due time, when that storm was beginning to rise, which afterward shipwracked the Sovereign and many other gallant ships; the wall was too far swollen out, and threatening to fall before this potent pillar or shore was applied to support it: if any single Puissance could have done good, his shoulders were most probable to have done it, for his counsel and prudence, his aequanimity and moderation, were equal to his other vast abilities; for he had not only the verdure and spring of wit, also the summer of much learning and reading; but he had the harvest of a mature understanding, and a mellow judgement in all matters Politic and prudential, both Ecclesiastical and Civil.  
If his excellent temper had sooner been added as an allay to some other men's hotter spirits; 
His aequanimous temper.  possibly (Troja nostra stetisset) we had not seen such deplorable ruins of a flourishing and Reformed Church; But upon this and other worthy Bishop's heads was this great breach and ruin of ancient and venerable Episcopacy to tumble by the (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) impetuosity and exorbitancy of the times; which at length grew to so popular a prevalency, that some men would not endure the best Bishops, nor any moderation short of total extirpation, that way might be made for confiscation: For Episcopacy was with modest approaches first undermined by some plausible pioneers, and Ingineers, who pretended, that it did not stand upright, but leaned toward the Court, and Prerogative too much; that they would only set it right and so support it; but afterward it was quite blown up; much overdoing their first pretensions, which were only to reform some exorbitancies in the use and practices of times or men; to which all wise and good Bishops easily and cheerfully, together with this worthy Prelate would have condescended and submitted; provided it were done not by tumultuous impressions of faction and violence, but by that Parliamentary fullness and freedom which became the honour, piety, wisdom and majesty of this Church and Nation; but instead of snuffing some Bishops, all were extinguished; since which time we have been at blindmansbuff, and in the dark scuffling about Church Government.  
§. 
His loyalty in all times.  And however this excellent Bishop enjoyed not the benefit of the King's favour and munificence, as to his Bishopric, or any other preferment, after the troubles of the times; yet he was ever most unmoveable in his loyal respects of sidelity, gratitude, love and obedience; which he thought were absolutely due to Sovereign Princes from their Subjects as Christians; a point which I heard him notably discourse and prove, the last Sermon he ever lived to preach, which was on the last fifth of November 1659., at the Temple, on that Text, Dan. 6.21.22. O King, live for ever, 
His judgement of Sovereignty and subjection.  etc. Proving out of the Scriptures, and the both judgement and practice of the Primitive Christians in their sorest persecutions; that they venerated their Superiors, Kings or Emperors (for an Emperor was but as an overgrown King, that either had many Kings in his belly, or had devoured their Kingdoms) as Tertullian in his Apology says, 
Tertul. Apol. c. 33. Temperans majestatem Caesaris infra Deum, magis illum come do Deo cui soli sublicio. So cap. 39  in the next place to God; as only less then and subject to the Divine Majesty, as safest for both the Emperors and their people too. Upon any pretext of religious liberty, he denied any capacity in Christian Subjects (as such) to resist their Sovereign Princes, for which they had neither Christ's precept, nor any good Christians practice: There was left them only the choice to obey actively or passively, to do or to suffer; and rather to suffer than to sin by doing or resisting in any unlawful way; which Doctrine he had formerly declared in a Sermon at Cambridge; for which he was immediately proscribed and outed of his places in the University, and deprived of his liberty. Where first visiting his Lordship in prison, he acquainted me with his Sermon and his sense of proceed.  
§. Not but that he well understood that some Subjects, not as Christians, but as (cives) men and Citizens, might enjoy greater freedom than others according as they were settled by civil compacts, and politic agreements or constitutions of State; where the Laws of the Land give any stop, restraint or limit to Prince's power and proceed, by putting some  and cautionary power into some orderly way and legal procedure, whereby to vindicate or assert the rights of Subjects; there he judged the great Arbitrator of just and unjust, lawful and unlawful, was the Law of the Nation, as Man's and God's Ordinance; which who so broke (Prince or People) was a transgressor against God and Man; who so pursued, was unblameable, in which case the Lawyer was to go before, and the Divine to follow as to resolution of conscience.  
§. But for Subjects, who were once by public consent of Laws and many oaths bound to the limits and enclosures of obedience and legal subjection; for these to affect a liberty, under pretence of Religion, as Christians, or of any common principles, and natural freedoms as men, beyond the established rules and boundaries of the Laws; this he thought such a fanatic fetch, as would undo and overthrow all Government; for where is there any Christian State so settled, in which some men will not quarrel with the Laws as too straitlaced for their either spiritual or natural liberties, their consciences or conveniencies; that is for their lusts and licentiousness, their ambition or covetousness, or their revenge and discontents?  
§. 
People ungoverned their own greatest oppressors.  He found by reading and experience that no Tyrannies and Oppressions of any lawful Prince were ever so heavy upon any Nation, as when it turns its own Tyrant, and falls under a popular self-oppression, by inordinate and immoderate affectations of liberty, and oppositions to legal and settled Sovereignty, as was evident in the passionate Apostasy of the Ten Tribes from David's house, pretending Solomon's exactions; when it is better to be oppressed by one wise Prince, than to be left to popular liberties, which ruin Church and State.  
§. He judged as one true God is beyond ten thousand Idols, so was one Lawful Sovereign, with a wise Council and a settled Law, beyond all the many- headed and many- handed Hydra's of any popular parity, or other forms of Government whatsoever.  
§. For he had observed that warlike and populous Nations are much more crushed and bruised with their own weight, like heavy bodies (when they fall from an higher station or posture) than when they are only bastonadoed with a cudgel, or not mortally wounded with a sword; which blows have as far less pain and expense of blood or spirits, so greater possibility and speed of recovery.  
§, Though he was a very learned and well-read Scholar, yet he had not studied Mariana's or other Jesuitish Catechisms, as to those reserves in point of civil subjection and obedience, by which they allow either one great Pope or many little ones to domineer over Sovereign Princes, or chief Magistrates, upon any account of Christ's Kingdom, and spiritual power.  
§. He was more versed in the Bible of the Bishop's translation, than in any Papal glosses, or others Annotations.  
§. However being a Father of the Church, he thought it became him to be a very dutiful and obedient Son to the King, as Father of his Country in England, who was (under God) Grandfather of Church and State, by a Law that invested him in a Sovereignty or Monarchy, subject to no power on earth.  
§. This he judged the safest way as to inward and outward peace, in conscience and prudence, for men and Christians, for Church and State. Accordingly, when O. P. with some show of respect to him, demanded his judgement in some public affairs, then at a nonplus; his Lordship with his wont gravity and freedom replied, My Lord, The best counsel I can give you is that of our Saviour, Render unto Caesar the things that are Caesar's, and unto God the things that are Gods: with which free answer O. P. rested rather silenced than satisfied.  
When he had accepted to be a Bishop (I think he had sinned if he refused Gods call to that Office and honour being so able, so worthy, 
What damps and distances he found from some Ministers after they saw he was an eclipsed Bishop.  and so willing to have done good as in all times, so in such a time as that was) the Amphibian Ministers, who could live in Presbytery or Episcopacy, as their interest led them, when they saw the Northern tempest strong, the tide to turn, and this good Bishop with others, not likely to enjoy the estates and honours of their Bishoprics; Then, O then began some of those Preachers, whose Darling, Crown and Triumph, whose almost adoration and Idol, Dr. Brounrig had sometimes been, now they began to withdraw from him, to keep a loof and at distance, to look as strangers on him, and to be either afraid or ashamed to appear before him; such a reproach and maul his very presence, constancy, and gravity were to their popular and time-serving inconstancies, that many became his enemies, because he persevered in the truth they once asserted, and had now deserted; by the confutation and conversion which tumults and arms had made on their spirits, more than any new reasons and arguments.  
§. Others were so peevish and spiteful against him (not as Dr. Brounrig, but as an unfortunate Bishops) that to revenge their own sin and folly on their betters, they, after the Lystrian levity, Act. 14.18, 19 endeavoured to stone him and other Bishops, whom they once had reverenced as Gods; consenting to, and applauding his expulsion out of the House of Lords, out of the College and University, yea and to his deposition (as much as humane power and malice could) from his Episcopal Office and Authority, which yet he failed not, while he lived (as he had power and opportunity) to discharge.  
§. If he had as a Bishop met with better times, as to Christianity; or worse, as to Heathenish barbarity, so as to have shined fully and steadily in one of those golden Candlesticks of the Church, for which he was fitted; I make no doubt but the most benign influence of so able, so affable, so amiable, so conscientious, so complete a Bishop, would have wrought as great effects in any Diocese where he lived, as Gregorius Thaumaturgus is said to have done in his Scythian Bishopric; where when he came first to them, he found but fifteen Christians, when he left them he left but so many Heathens or Infidels amongst them: Bishop Brounrig was as likely as any man to have been a Thaumaturgus, to have wrought miracles in this age, if they had been so just, moderate and wise, as to have made use of his oracular wisdom, in grand and public concerns, or to have trusted to the counsels of such Scholars as much as of Soldiers.  
§, 
His public & prudential ability.  Possibly other men and Bishops might have as much learning; but few, that ever I knew, had his incomparable clearness, candour, solidness, sweetness, dexterity, eloquence and great reputation; He was (beyond any new feculent, and intoxicating Must of yesterday tunning) like an excellent piece of sound, good, old wine, always ripe and ready for all comers and tasters, fully prepared for all essays, and to all business of import.  
§. If he had once had any (moderamen) guidance of the chariots and horsemen of Israel, the Clergy and Ministers of England, it is not imaginable, what his gravity, goodness, sincerity, moderation, oratory, and piety would have done: He would have been far enough from Phaethons' fact and fate, to have overthrown or set all on a light fire; but this was a blessing that this Nation was not worthy of, being ripe for wrath; fit for Soldiers to mow down, than Scholars to plant or water it. 
Other men's judgement of Bishop Brounrig, before they played a new Presbyterian game.   
§. As to the esteem he had on all hands, I myself have oft heard (as others so) Mr. John Pint (who was of some kindred to this Bishop) not only highly commend him, but even glory and boast of him, so did M. Marshal and those of his Juncto, while conformity kept them warm; till growing wanton, planetary, and eccentric from their former judgement and practice (for many years) they turned the Tables, and withdrew their stakes; these indeed for reasons of State, playing against Bishops and Episcopacy; while the other, always like himself, and as became Bp Brounrig, for conscience sake stood constant to assert it, as I know this reverend Prelate did ever to his last; nor from any vain glory, pertinacy, pride, or humour of revenge (he was far remote from any such poisons, but from eternal and immutable principles of Reason and Religion, of order, polity and peace in Church and State, also from experience of the blessings by and under Episcopacy, which this and other Churches had enjoyed; and the either defects or miseries for want of it. He hath sometime said to me, That he held other reformed Churches which had not Bishops, to have verum esse, a true being of Ministers and other Christians, but it was esse defectivum: They had as wandering people, esse naturale, but not esse ; they might be Christ's sheep, but not so folded and under such shepherds, as the Church had ever used from the Apostles days; much insisting on that due veneration which posterity and particular Churches own to the piety, prudence and fidelity of the Catholic Church in Primitive times, where Churches no more thrived or lived without Bishops, as Precedents authoritative among, and above Presbyters, than Christians lived without their heads or hearts.  
Yet was he out of love to his native Country, 
His moderation in the matter of Episcapacy.  and pity for the Church of England, passionately inclined to any fair and fraternal accommodations; that humble, orderly and worthy Presbyters (whom he loved and treated as brethren) might have all their due, and Bishops no more than was their due by Scripture, by primitive customs, by the Laws of the land, and by principles of order and true polity among all fraternities of men: He had so great regard to the judgement & Catholic custom of this and all Churches of Christ in all ages, that he did not (like some modern sampson's) think fit to break those cords or bands asunder at the pleasure of any men whatsoever, merely upon secular and civil designs; for however he well knew, that the Church depends on the Civil State for its secular peace and support; yet he thought it but meet that a Christian State should in things Ecclesiastical conform to the primitive and Catholic customs of the Church.  
Certainly he had been an admirable centre for union, 
His desire of an happy union between Bishops and Presbyters.  having a strong majestic attractiveness to win even adversaries to the love or reverence of him; his demonstrations were so potent, his persuasions so pathetic, his designs so upright and just, his deportment so fatherly and friendly, that he was capable to rectify even crooked pieces, and to mollify even stubborn, perverss, and peevish tempers, if they did not with (an high hand) run quite counter and cross-grained to antiquity and reason, either toward Rome, or Amsterdam, or Geneva; to superstition, to confusion, or to popular and prevalent factions, which he thought no less pernicious than novel to England, by which some men not only seek to dictate very magisterially to this and all present Churches and States Christian; but they dare to despise and condemn all antiquity, even to the Primitive and Apostolical times; as if no Christian Churches were ever well and rightly governed till after fifteen hundred years; in all which times either long Anarchy it seems, or sore Tyranny prevailed, until the people of Geneva listing to reject their Prince and Bishop, could not be composed to any order or polity Ecclesiastic, but by the prudence of Mr. Calvin; who ('tis evident) did not constitute what Ecclesiastical polity he best liked, but what the temper of the giddy people, and distractions of times would bear; for Mr. Calvin was known sufficientiy to be no enemy to Episcopal Presidency, where Bishops would conform to the Doctrine and life of Christ.  
§. 
His great accomplishment for great affairs.  This reverend Bishop was indeed every way a most apt, ample and accomplished person for great and public affairs; nor was he ever cut out for small work, having so great and good a soul; he was an excellent Scholar, an admirahle Orator, an acute Disputant, a pathetic Preacher, an unspotted Liver, a prudent Governor, full of judgement, courage, constancy and impartiality; an useful good man (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a grave and great Divine, a gracious and sincere Christian, as well as venerable Bishop; conscientious in all he did, and humble with all his endowments, not less full of eminent graces than excellent gifts; indeed every way such a man and such a Bishop, as no Christian Church in any age but ours; nor ours, in any age but this, would have laid aside; being a Preacher and Professor of the same reformed Faith and Confession of Doctrine; nor would any times but ours have forced by popular storms and tempests a goodly ship fraught with such rich treasures of worth and wisdom (which are seldom embarked or laden in one bottom) to come aground, and to lie still in some obscure (yet scarce safe) corners and creeks, either for fear of Plebeian and Military Hericano's; or for want of fit sails, and fair winds or tides to bring it forth to the commerce and enriching of the world in Learning, Religion, and a most imitable example.  
Not that this grave and grand Personage, 
His usefulness in his retirement and private life.  when thus forced to retire, was useless to those that were worthy of him, and knew how to value and use him, either as a Bishop or as a Divine, or a counsellor, or a comforter, or a Friend; nor were any people more to be envied, in my judgement, than those that were happy (as solomon's domestics) to enjoy him in any constant receptions or addresses; as some of his friends and many others oft did to their great content; and none either more welcomly or more deservedly than the liberal and noble soul of Mr. Thomas Rich Esq; of Sunning in Berkshire; of whose ready heart and large hand to works of charity, I could here give a particular and great account upon my motion to him, but that his modesty hath oft severely forbade me to speak of it, being satisfied with God's reward, which I pray he and his may never want. It is enough to say of that worthy Citizen, that generous Gentleman, and most charitable Christian, that his name deserves to be with honour thus registered and engraven to all posterity, That he was the special friend of Bishop Brounrig: An honour as great and deserved, as that which the Lord Brook affected to make his Monumentremarkable to after ages, by his inscribing and Friend to Sir Philip Sidney.  
§. Of this Bishop's excellent endowments and manners, I may say as Suetonius doth of Augustus his Looks; Forma per omnes aetatum gradus constanti; he was not only in all ages a very comely person, but did all things at all times steadily and handsomely: The indignities and afflictions which were cast upon him by the torrent of times, (as a Bishop, and counter biased to them) yet as a rock in the sea, or a brazen wall, he endured them unmoved, unmolested; his constant and judicious wisdom remained with him; while he saw factious and giddy spirits wasting themselves; while they foamed out their own shame, he enjoyed a bright and unblemished fame, with a good conscience, having had no hand in the mutation or misery of Church or State.  
§. Indeed he was (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as Nazianzen said of Athanasius; to commend him, is to commend verrue, or wisdom, or health, or the light of the Sun; not that (as St. Augustine says of another) Casta & magna illa anima humanas laudes aut cupit aut curate, that good and great soul either living desired, or now departed needeth the sparks of humane praises, to set forth its splendour. Quem caeli habent laudabilem & laudatum, quid de novo in cipiam laudare super terram! as St. Bernard speaks, he that is as praiseworthy, praised now in heaven, with Well done good and faithful servant, is not concerned with our praises on earth.  
§. But we, and the ages to come which are like to be dark and blind enough, and the more for his absence, do need the radiancy and beams of such illustrious and exemplary worth; which the more indignly it was treated and buried alive, by some men's envy or malice, the more studiously do I endeavour that he and his deserving name, or rather the instances of God's glory in him may live after his death. Patterns of moderate virtues, may, like lesser gems or sparks of Diamonds, be frequent; but complete ones, like Paragon jewels, are few in any age; such he was, and so to be valued.  
§. The truth is, the world was not worthy of such a man (that is, the partial, plebeian, factious, parasitick, paralytic, giddy, ungrateful world) though it needed such as Antidotes and Physicians, being very sick and so distempered, as not to endure any remedy: Having been long surfeited with former peace and prosperity; poisoned with factions and discontents; yea and cloyed with a kind of wontedness and satiety of Religion. 
The concurrence of excellency in him.   
§. As it was said of old In uno Homero omnes Poetae, & in uno Cicerone omnes Oratores, & in uno Aristotele omnes Philosophi; in one Honter were all Poets, in one Tully all Orators, and in one Aristotle all Philosophers, and in one Varre, Polybius or Plutarch, all the good learning of all learned men: So I may say, there was in one Bishop Brounrig the quintessence of all good Christians, all good Scholars, all good Divines, all good Preachers and all good Bishops; In him one might find the sincerity of the anitent Fathers, and the solidness of later Divines; the Schoolmen did not exceed him in acuteness; nor the best Casuists in exactness, nor the soberest monastics in devotion and sanctity.  
§. 
His liberal and charitable soul.  He had the learning of Nazianzen, Basil, or Jerom; the courage and constancy of Athanasius and St. Ambrose; the eloquence of St. Chrysostom and Chrysologus; the mildness and gentleness of St. Cyprian or St. Austin; the charity and benignity of Paulinus, and Martinus.  
sect;. 
His contentedness and patience when stripped of all etc.  When he could not have common equity from others, yet he exacted Christian charity from himself to others; he would give de modico, almost de nihilo; of that little meal and oil that was left him, or by others supplied to him; and if he could not give de suo, yet he would the see, of his paternal prayers and benedictive comprecations; nor was any man more exact and faithful in the distributing other men's charities committed to him, as some good Obadiahs did of later years; when even among the Prophets of the Lord, good Ministers, than were so many pitiful objects of charity, to the joy and triumph of the Jesuits and Roman Priests; as much as to the reproach and shame of the Reformed Profession which some pretend to, without equity or charity.  
When the storms of the times had stripped him of all public emoluments, as to the revenues and perquisites of his Bishopric; yet aequiore animo sua damna pertulit, quàm alii sua lucra; he shown a greater mind in bearing his losses, than others did in getting their gains; yea he was more deeply affected for the wickedness of those that lay under the real guilt, or vehement and just suspicion of so foul a sin as Sacrilege, than for the loss he sustained by it; he was prone to say cheerfully, If others had more right to those Lands and Houses than the Bishops and other Churchmen, in God's name let them take them; but they that either alienated, or bought or fold them, had need to have a better title than either the present proprietors and possessors had by Law, or the Church and State in equity, or the King by Sovereignty, or the Donors by their Deeds, or God, as Lord Paramount, to whose glory they were devoted.  
In the alienation of these Church estates, he looked more to the hand of God which was probative and punitive, than man's, which was predatorious and passionate. I once heard him (after his wont smiling, yet venerable manner of speaking) profess that he took it a little unkindly, that those Lords and Gentlemen (who heretofore had professed an ambition to see him a Bishop, and did with great courtship congratulate his coming to sit in the House of Lords) not only that they should be great sticklers to destroy all Bishopss as to their honour and estates, but that they would not now so much as let him have their Committee power to gather in the arrears of his Bishopric, which were due to him before the direption and depraedation, which arrears he said were now in those private men's hands, who he thought had less right to them, and less need of them than himself. But he found the predominant Genius of the times was such, that instead of letting Bishops live in a capacity to be given to Hospitality, they reduced them to the necessity of getting into some Hospitals for their relief.  
Thus while the Secular Militia, while Colonels and Captains ride triumphantly on horses and in chariots, 
The partiality of times, as to the spiritual Militia of the Church compared to the pomp and glory of the Secular.  get great Salaries and good Lands, this eminent Bishop, who was worthy to be among the Chieftains and prime Rulers or Leaders of the Church, was (with all other of his order) reduced from his chariot and horses, to go on foot, as far as his legs would carry him; or to borrow conveniences of his friends, who were better provided for easy conveyance of him. 'tis true those great Commanders and these great Scholars enjoy very different estates and esteem now in this English world (which we must leave all at last:) the great question will be, Who hath the best and surest estate in another world? where it will not be enquired what a man got here, but how and with what justice; nor what he lost, but upon what account, and with what patience or tranquillity of spirit.  
He had no charge for many years before he died but himself and a Servant (who was worthy to wait on such a Master:) 
His (present) fingle life and former marriage.  Child he never had any, though the Husband of one Wife; once married for a little while to a worthy Gentlewoman, choosing rather chaste and honourable marriage, at those years, that to affect such a celibacy as was less consistent with sanctity; from which chastity is in no condition of life single or social to be separated. His great grief for the loss of such a blessing at those years (when about forty) shown his great value of it. I have heard it from his constant friend and long associate (Dr. Edward Young, which relation is character enough of his worth) that it was a great part of his friendly employment at that time (flagrante dolore.) to be as an Angel to comfort Dr. Brounrig in that solitude and sadness. For great and generous souls (though gracious) yet are apt to conceive vehement sorrows; being as ships of burden, they launch not but in seas of some depth, that is, they love not but where extraordinary merit and virtue engageth them; which being exposed to the common storms of mortality, must needs toss them with the greater waves; nor can they always either cast anchor or suddenly make their port as they would.  
§. I have heard from good hands a passage not unworthy of such a pair, which I think not a miss to relate; His wife brought him a very handsome estate in money, and being consumptionary, and so likely to die without child, she desired him to give her leave to give away by will as she pleased to her friends some part of that estate she brought him; he most cheerfully granted her desire (if she would to the half or all her estate;) she having made this essay of his noble mind, told him with thanks and tears, That she gave all she had to him as her best friend, and one that deserved much more than she could give him; soon after she left him and all sublunary comforts.  
§. After times shown him what a providence it was by so ingenuous a way to have something of estate cast in to defend himself against the after-injuries and pressures of life, besides learning and merit; for that estate (I think) was his best reserve; though the distress of times had shrewdly wiredrawn that also before he died.  
§. 
His reception and welcome to friends.  Being loosed from those silken cords and golden chains of a good wife, and married no more (adding an honour to celibacy as well as to marriage) he carried with him no train beyond one servant; this made his motions more expedite, and his receptions more easy; for many headed guests, like Hydra's either scare away, or soon eat up their own welcome; especially if they be only as caterpillars are, fruges consumere nati; only to eat, to chat, and to play; but this worthy person was so venerable and useful, that he was ever most welcome to those who well understood, that to entertain him was indeed to entertain au Angel in flesh and blood, a grand Intelligence, a Cherubick spirit, a Seraphic soul, a true Saint; both as a Bishop of the Church, and as a very holy man.  
§. Indeed none could be hospitable to him gratis; he always paid largely for his entertainments, not only requiting but over-meriting them, 
His domestic discourses.  by the many excellent discourses, his elegant and useful repartees on all occasions; hence it was as St. Jerom speaks of Nepotian, Ita eum mirabantur & colebant amici, quasi novum quotidie cernerent; he was every day as welcome to Friends as if but newly come: There was no string in the great Theorbo of Learning, but he would strike it so fully, so harmoniously and so gracefully, as nothing was beyond the rational melody of his speech, for History, Philosophy, Divinity, Morality, for all points and parts of Religion, Dogmatic, Polemic, Practic, Casuistick, Hermetick (or interpretative of Scriptures:) The marrow and true sense of the Fathers, the subtlety of the Schoolmen, the solidity of Neotericks, he had so ready, so clear, and so percolated from either the author's obscurity, or tedious prolixity, that his Epitomes, or Quintessences and Distillations of them by his discourses were more spiritful and perspicuous than the Originals, or the first mass in which they were diffused.  
And although he had this Magazine of classic and authentic learning, 
His elaborateness in preaching.  which readily furnished him to speak on the sudden of all things (apté, ornaté, copiosé) amply, and handsomely, yet as to his sacred Oratory, or public preaching; He was very elaborate and exact, not only in reading and meditating, but in complete writing of his Sermons even to his last; So loath was he to do that work of God negligently: I hope the world may be happy to see those accurate pieces which passed his own polishing and perfective hand; though these printed, must needs lose of the life they had when spoken by him, who taught as one having authority; and not as popular parasites, or plebeian Scribes; (I mean not those grave Ministers, who preach worthily to the plebes or common people; but those that take their aim and directory from vulgar humours:) This diligence he used, notwithstanding that his very extemporary discourses set off with the emphasis of his oratorious voice, with the majesty of his goodly presence, and with that (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) power and warmth of his delivery (who always preached in good earnest, as well as he took great pains) would have deceived a very judicious Auditory, to have believed they were premeditated and penned: His design was neither to over-preach his audience, nor under-preach his matter; but to fit both so, that neither the Text nor the people should have cause to think themselves slighted. This I observe on the by, as to his conversation and discourse.  
§. To his learned and ready abilities were added the blessing of a very happy historic memory; which by a latitude, commensurate to his understanding and judgement, had not swallowed up, and crammed itself with all he read or heard; but having weighed the worth and credit of all historic passages, had discreetly treasured up so great variety of very remarkable things both old and new experiments, that he was both by his sufficiency or store (as Condus) in laying up; and by his prudence (as Promus) in bringing them out, rarely fitted for all company and occasions, that were worthy of his owning.  
§. Nor was he a penurious or illiberal speaker; but as (fons sitientem vincit) the living fountain overcomes the most thirsty soul; so did he study to show a Princely and Fatherly munificence in his speech (Neminem unquam tristem à se demisit, as was said of that good Emperor) he never sent any one away sad or unsatisfied, who was not peevish, impenitent and unworthy; none but such could come nigh him, and not be bettered by him; so communicative and courteous he was to all.  
Among other memorable passages which I have heard from him, 
A strange story, related by Bishop Brounrig.  I cannot but here represent to the Reader one story, which being sealed with the credit and veracity of so grave a person who was (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a man of great integrity may not be unworthy of observation.  
§. His Lordship (a few weeks before he died) told me, together with Dr. Bernard, his very faithful friend, and servant, that his Lordship was assured from the relation of a Dutch Minister of his particular acquaintance, having lived long in England, a man of good learning, and of a most religious plain-heartedness in his life; That this Dutch man coming from Ireland, and being cast away by storm far from shore, he floated (not knowing how to swim) on the face of the deep, as despairing of life, and half dead, yet not forgetting to invocate God's mercy: After two hours' distress, lying now on his back and tossed at the pleasure of wind and waves, a vessel came by him under sail, and took him up; when he was aboard the ship, the charitable Mariners helped to relieve him with dry clothes; and while they were looking on him as a drenched and almost drowned man, to their great wonder, they saw on the back of his coat toward the middle, a perfect print of a man's hand, which by its different colour shown it was dry, as indeed it was, like gideon's fleece, when the flore was all wet about it; This the good man himself, when he had pulled off his appear garment, saw, admired and blessed God, acknowledging that he seemed as upheld by a Divine hand from sinking all that time he was floating and helpless on the sea; this he averred on his faith to God and man, to this excellent Bishop; whose belief of it makes me think it not only credible, but true and worthy of memory.  
He could never be persuaded to set forth any thing of his own in print; 
Why he would never Print any thing.  Although myself and others have oft moved him while yet he had vigour and leisure enough; either to take this pious revenge on the age which had injured itself most, by laying him aside, or to give the better world this great satisfaction, either as to some elaborate pieces he had made, and by word of mouth published in Sermons or Determinations, and other Speeches at Commencements: Or as to his judgement in some grand cases of dispute, in which he had a great happiness to comprehend things fully, to state the controversy exactly, and to express himself both clearly and compendiously, full of Scripture strength, of Councils weight, of the Father's consent, of Historick light, of Scholastic acuteness, and inclining to no side but where God and truth were.  
§. That which made him more averss to the Press, was, partly a spirit too active and vigorous to be confined to that tedious and plodding way, which is required in those that list to write, and not scribble; Next, he was so severe an exacter of all perfections, in what ever he did, that it was hard for him in a great work to satisfy himself; without which he had no great hope to satisfy the learned world, nor pleasure to gratify others; Lastly, he would oft complain (as many wise men have done, and yet added to the number) of the surfeit of Books, as an incurable disease, in an age whose droppy makes it thirst and drink the more; He thought latter writings do but divert men, (as acorns do Dear, from their better feed on grass) from reading the ancients, who were so far the best, as they were both nearest the fountain of primitive purity, and remotest from the passions, prejudices and parties, of our later and worse times; Nor did he believe, that those in England, who most needed the direction or correction of his judgement, would trouble themselves to read what he wrote; Since he saw as men act, and fight, so they both read and write, according to their study of sides, as the opinion or party sways to which they are addicted: So that he concluded, the antidote or plaster would be quite lost; The whole not needing them, and the sick never using them.  
§. This made him wrap up himself in silence, as to any way of printing: Leaving the debates and scuffles of the times, as to Church and State, either to younger men, who were more daring, and could better endure the heat and burden of the day, or to be answered and fully (in time) confuted, by the effects of their own ignorance, rashness, and folly: which he ever thought would be, (as they then were) horrid confusion, and bitter uncharitableness; Or at best, a sottish and lazy superstition, with which common people are (at length) willing to acquiesce, (as drunken men falling asleep) after they have wearied themselves with the frolicks of their heady opinions, and intoxicating disputes about Religion.  
§. Yet will it not (I presume) be any regret to his blessed spirit, if those pieces which remain perfected by his own hand, be redeemed from the darkness or twilight of Manuscripts, and brought forth to the day and sunshine of Printing; that in their light we may see some genuine beams of that burning and shining light, which was in the soul of Bishop Brounrig: And certainly if he had (after the example of the best of Emperors and Heathens that ever lived, Marcus Aurelius) his (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) his own observations, and peculiar reflections written, either as to God's Providences to himself, or gracious motions and operations in his heart: or as to the more large and public dispensations to former and latter ages, which afford an ocean of matter and meditation to such a studious and judicious soul as his was, from writers, things and events, they could not but be very excellent collections in themselves, and of great use to others; for his spirit was like a refiners fire; what passed through it was the better by his taking notice of it, and thereby recommending it to others.  
He was always (when in health) as cheerful (as far as the Tragedies of the times gave leave) as one that had the continual feast of a good conscience, and as content, 
His cheerfulness in all estates.  as if he had had a Lords or Bishop's estate, no less than a Princely mind.  
All diminutions and indignities, which some men's pragmatic effronteries were not ashamed to put upon so worthy and venerable a person, he digested into patience and prayers; Such as were not worthy to stand under his shadow, yet sought sometimes to stand in his light; yea and to put out so burning and shining a light, at least to put it under a bushel, that their farthing candles might make the better show; but he out-shined them all (like the Sun, nothing could put a total eclipse upon Bishop Brounrig) yea and he buried all personal injuries done to him in the grave of Christian charity, when he considered the indignities and affronts which his blessed Redeemer suffered from people wantonly wicked, who made a sport to buffet, strip, spit upon, and crucify the Son of God and Lord of glory. Thus he was in some degree to be conform to Primitive Bishops, which were poor and persecuted, yea to the great Bishop of our souls, who for our sakes made himself of no reputation.  
This excellent Bishop in his latter years (when motion was tedious, 
His oft changing his abode.  and noxious to him, by reason of his calculary infirmity and corpulency) yet was put upon various toss and removes too and fro; sometimes times at London, at Bury, at Highgate, at Sunning and other places, to which he was driven, either in order to repair his crazy health by change of air (Where at least unwonted objects entertaining the fancy with novelty, seem to give some ease, either by the pleasure of variety, or by a diversion from thinking of our disorders and pains) or out of an equanimous civility to his many worthy friends; that he might so dispense his much desired company among them, that no one might be thought to have monopolised such a magazine of worth, to the envy of others. And sometimes it may be he changed his quarters out of an ingenuous tenderness of being or seeming any burden to those that were most civil to him; knowing that there is prone to arise in us a satiety even of the best things; that want doth quichen our appetites, and absence give a fresh edge to our welcomes. These or the like prudential motives suffered him not to fix very long or constant in any one place, willing to appear, as he thought himself (and was treated in this world) a Pilgrim and stranger; never at home, nor owning any home till he came to Heaven, which was his father's house, where he should find better natured and more loving brethren than those, that as Joseph's, had without cause stripped him, and cast him into a pit of narrowness and obscurity, to die there.  
Yet before he left this world, 
His last residence in the Temple.  God would have him (as Moses to get up into a mount) to be set in some such place of prospect and conspicuity, which might make the English world see that all men's eyes were not so asquint on Bishops, or so blind or blood-shotten as not to see the eminent worth of Bishop Brounrig; which could not be buried in darkness, or extinguished in silence, without a great addition to the other sins of the Nation, and shame of the times. And since some men had taken from him and others their estates and lands, as Bishops, unforfeited by Law, only to defray the charges of War, and to ease the taxes; it was thought by others a better part of good husbandry to make use of those excellent gifts they had, and were more willing to communicate, than to have parted so with their estates.  
§. Hence the Providence of God so ordered affairs, that he was about a year before he died invited with much respect and civility to the Honourable Societies of both Temples, to bless them as with his constant residence, so (when his health would permit) with some of his fatherly instructions and prayers. To show the reality of their love and value to his Lordship, they not only allowed an annual Honorary recompense to express their thanks, but they provided handsome lodgings, and furnished them with all things necessary, convenient, and comely for a person of his worth.  
§. It was some little beam of joy to his great soul, to see that all sparks of English generosity were not raked up or quite buried by the rubbish of faction, when no Nation heretofore either more reverenced or better provided for their Bishops and Clergy than England: He was glad to see so much courage in persons of that quality, as to dare to own and employ a Bishop; it being as bold an adventure as to some men's esteem, to hear a Bishop preach, as for a Bishop to preach in so public a place. And indeed the nobleness of the Templars carriage toward his Lordship, had a great resentment of honour, among all pious and generous minds both in City and Country, who had either known the worth or heard of the renown of Bishop Brounrig.  
§. 'tis true, the Antiepiscopal leaven and sourness liked not well the motion or transaction, but being then much crestfallen, confounded and dis-spirited, by reason of their ragged successes in all things civil and sacred, not able to wind up into any scain or bottom of good order and settled government, the knotty threads or broken ends they had been spinning for many years, they would not show their teeth where they could not by't; nor seem much concerned to oppose, what they had no cause, and no great power to hinder.  
§. The last Easter Term, 1659. The good Bishop came to his Lodgings in the Temple, and applied himself to answer the expectations and desires of his hospitable Gainsses, who were so much satisfied, both with his pains and presence, that such as could hear him preach rejoiced at the gracious words and fatherly instructions which he gave them, prepared with elaborate diligence, and expressed with affectionate eloquence; such as for the crowd, could not come nigh enough to hear him, yet had not only patience, but pleasure to stay, and behold him, conceiving they saw a Sermon in his looks, and were bettered by the venerable aspect of so virtuous, grave, and worthy a person; which at once frowned on sin, and smiled on goodness.  
§. This affliction only that noble Society had, that having tasted a little of that Manna, and honey (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) some seven or eight times, they were not permitted longer to enjoy the full and durable blessings of so sweet, so plenteous, and so heavenly repast: In which he so dispensed his divine store and provision, (as St. John wrote to young men and Fathers, to children and old men, in his first Epistle, so) this Apostolic Bishop and Preacher at one Sermon both pleased the young Gentlemen, and profited the Ancients; teaching the first there to know their duty, and the second to do it; preparing the one to live holily, the other to die happily.  
§. But this rich banquet was not to last long; a little of Bishop Brounrig was a great deal for any one congregation to have.  
In Michaelmas Term next following his bodily infirmities began to prevail against the strength and willingness of his mind, not permitting him to preach in public, save only on the fifth of November, which was his last; though he did preach in private almost to all that came to him, and were capable of his converse, even till he was much spent and weary, as I have heard him complain.  
God was pleased to exercise him with bodily pains, 
His bodily pains and infirmities.  indispositions and distempers, sometimes with sharp fits of the stone, and hydropic inclinations, which made the chariot of his body (which was somewhat plethoric and corpulent) drive heavily, though those fiery horses, his fervent spirits were still agile and able. But under all these God supported him with his grace; and a spirit as always humble, devout and pious, so for the most part, sociable, serene and cheerful, till he had lived to his Sixty seventh year.  
Then, with age, sickness increased with great failings of spirit; 
The Will he made.  which gave him the alarms of approaching death; but before this, while he was yet in competent health of body and serenity of mind, he made his Will, which bears date, as Mr. Thomas Buck his Executor told me, two years before his departure, A Will much like that of St. Austin, or other Primitive Bishops, not loaden with great and pompous Legacies of money, but rather with testimonies of a pious, grateful and charitable soul. That little he had of estate, was distributed either as tokens of respect, love, and gratitude to his ancient friends, or as agnitions of his nearest deserving kindred and relations, or as requitals to a well-deserving Servant, or as charitable reliefs to the poor; he was pauperior opibus, but opulentior moribus, as Chysologus speaks of St. Lanrence.  
§. If any man quarrel that he gave away no more by Will; The reason is, he had no more: He wanted not a large heart or liberal hand; no man was further from covetousness, which is never so unseasonable as when a man is dying: Nor was he wanting to be his own Executor; choosing rather in secret to give much while he lived, than to leave more when he died. If this be his defect that he gave not great sums as the renowned Bishop Andrews, or other Bishops and Clergymen sometime did to pious and charitable uses, to Colleges, Libraries, Hospitals, (when Bishops and other Churchmen enjoyed those rewards and revenues, which the piety and Laws of the Nation had proportioned to their places and merit) truly it must be imputed to the injuries and privations of the times; for no tree would have born more or fairer fruit, as in other so in this kind, than this fair and fruitful figtree, if he had not been blasted; not by Christ's word as a Bishop, or as barren; but by the fatal curse of the times. No Christian would have done more good works of this nature, or more advisedly, than this wise and venerable Bishop, Si res ampla domi similisque affectibus esset, if his estate had been answerable to his mind: And yet he had discouragements enough as to such works and charitable donations, wherein the Sacrilegious sauciness of some men's spirits, (who dare make bold to take from God, and never ask his leave) is such, that liberal souls are even nonplussed how to place any durable and great charity, in so safe a way as the Cormorant and Vulture of avarice or public necessity, and State frugality will not in time seize on it as a prey; & sic rapitur fisco, quod dabatur, & debetur Christo: One would have thought that no times would have made a prey and spoil of those Ecclesiastical revenues which Henry the Eighth's luxury and avaricious prodigality had spared; but we see, Joel 1.4. the catterpillar will devour what the canker-worm, and locust, and palmer-worm have left. 
The pious improvement of his interals of health.   
In all his vacancies from pains and bodily infirmities, he was frequent in preaching; in celebrating and receiving the holy Sacrament of the Lords Supper; in his private retirements much in reading, (chiefly the Scriptures of later years) in meditating and in prayer, besides his social joining with others in family duties; in which as he willingly and devoutly used the Liturgy of the Church, so far as it was fitted to public and private necessities, so he either added of his own or admitted from others those pious and prudent prayers, which more nearly suited with the private devotions and condition of those that were present.  
§. 
His willingness to die in these distracted times.  He had more frequent infirmities, as gentle Monitors a little before his death, of which he would speak to myself and others in a kind of familiar sort, as one that by dying daily was well acquainted with death. He would say, That it was a very cheap time now to die; there being so little temptation to desire life, and so many to welcome death: since he had lived to see no King in the State, no Bishop in the Church, no Peer in Parliament, no Judge in the Land, yea and no Parliament in any freedom, honour, power or being worthy that name; Omnia miles; all power was contracted to the pummel of their sword, or the barrel of their guns; the Soldier was all in all, in that black interregnum or horrid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which had neither form nor power of any legal government in England; in that dark day departed this great light: All Church and State being reduced to military arbitration and presumption; he saw nothing remained of order, or honour, love or Law, Reason and Religion, in any public and social correspondency; yea new feuds and quarrels like boils from unsound bodies were daily breaking out, and continuing the fires of civil Wars, like those of hell and Tophet, to be everlasting and unquenchable: There being no thought of the way of peace, but to avoid it.  
§. This made him willingly gird (as St. Peter did) his coat to him, that he might be ready to launch into that dead sea when Christ should bid him come to him. He only hoped and prayed that. God would favour him so far with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as to let him die without much pain, as indeed he did; For after his spirits were in ten days decayed and wasted, he slumbered much, yet had vigilant intervals; at which times he was intent to his long home, and his better reception by the holy Angels, by a gracious Saviour, and a good God; giving himself to such Prayers, meditations and discourses, as his own strength could bear, or others kindness would seasonably afford him; thus (as Chrysologus speaks of Elias) Anima defaecata mortis victrix evolavit ad coelum, being full of the grace and peace of God, and confirmed in it by the absolution of the Church (which belongs to all that die in the true faith, and blessed hope of penitent sinners) he placidly rendered his holy, devout and precious soul to God that gave it on the seventh of December in the year of our Lord 1659. in that vertiginous year, which after three overturns, so reform the Church and State of England that there was no form of legal, civil and settled Government in England: But from fight at first for King and Parliament, both King and Parliament were quite driven out by those that having power over the purse by the sword of the Nation, thought they deserved to have the Sovereign power also, and could manage it better than those Masters to whom they formerly had devoted their service as Soldiers.  
And thus have I made my observations of this great and good star, or this constellation rather, of many excellencies natural, intellectual, civil, and spiritual, from its first rise to its descent.  
Of all whose inward accomplishments (and outward lustre) his very bodily presence, 
His outward presence, figure and aspect.  and visible aspect was a kind of pledge and earnest; He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Greg. Nazian. speaks of the Ecclesiastic and majestic looks of St. Basil and Caesarius. The whole frame of his person had something of grandeur, goodliness and loveliness in it; his looks were venerable (in vultu omnium virtutum signa) he had all the good omens and lineaments of great virtues in his countenance; and truly his life made good his looks: His body for stature and figure, was somewhat athletic, puissant (paulo procerius) somewhat taller and bigger than ordinary? yet very comely (decorae animae vestis, as Tertul. calls it) no man ever became the Preachers Pulpit, or the Doctor's Chair, or the Episcopal Seat (it was called of old Thronus Episcopalis) better than he did: Carrying before him such an unaffected state and grandeur, such a benign gravity, and a kind of smiling severity, that one might see much in him to be reverenced, and more to be loved; yet what was venerable in him was very amiable, and what was amiable was very venerable.  
§. The majesty of his presence was so allayed with meekness, candour and humility, that no man was further from any thing morose or supercilious, or savouring of self-fulness and conceit; he was (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of so affable a compliance, and supple a condescension, that although he never forgot himself as to any indecorum, yet he seemed never to remember himself much in point of reserve and distance, as to those excellencies which he had above most men; he was like gideon's fleece, into which the liberal dew of heaven had distilled insensibly; which filled it, but not swelled it: it was more ponderous not more proud with its celestial pregnancy and fluency.  
§. 
Of men's aspects and looks, indicating their minds and manners.  The veracity of this great and good man's aspect, or the harmony of his genius, life and manners, to his looks and presence, much verifies what I have oft observed, that most men are as they look, after once they are so fixed by their habituated desires and designs, that they are come to a conformity with themselves: vultus animi index, was of old, and still most true; That one may very much see, how the wheels of the soul, the mind and spirits, the passions and affections move, by the Index or hand of the eyes and aspect: The souls of men looking out, and taking air, as it were at these Balconies and Porticoes which are so near the grand Camera, the Court and presence Chamber of the soul, the brain.  
§. I have read of St. Ambrose, Bishop of Milan, that he refused to ordain two young men Presbyters, Propter periculosos et patrantes vultus; because they had such committing and scandalous looks; They proved afterward (as they did portend and he prophesy) profligate wretches.  
§. I know, where the volatile fluidness of youth, like Euripus is yet unsettled, or riper years grow so cunning in hypocrisy, as to put on vizards and act a part, there may be oft mistakes; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the most part take men in the native and unaffected forms, choler and meekness, simpleness and subtlety, sourness and sweetness, levity or gravity, craft & plain-heartedness, gentlenss and cruelty, petulancy and seriousness, modesty and wantonness, parsimony and liberality, cowardilness and courage, haughtiness and humility, anger and favour, falsity and honesty, as they are qualities infused or acquired and fixed in the inward man, so by a conformity of the fancy, spirit, blood and constitution to those habits, they have (like the black and yellow Jaundice) a notable tincture and diffusion in the eye and aspect. Some men threaten, others invite by their looks; the first aspect of some, as the sight of a Wolf, puts men on their guard; others command a confidence and give assurance from the letters of credence and testimonials they carry in their countenances.  
§. As the face of Moses shined in his converse with God; and St. Stephens, when he drew nearer to God; so the countenance of Cain was cast down when his soul had the black tincture of his brother's blood; Jacob saw Laban's envy and ill will to him in his averse and morose looks: Thus the predominant habits of men's minds ofttimes leave such a signature on their looks, that (vappa aut vinum respondet hederae) the liquor within answers to the ivy or bush without; 'tis true, education, custom, company, religion and grace (as Socrates said of morality) will much sweeten and alter, as men's manners and minds, so their aspects; and bring them from that which in their Physiognomy is canine, vulpine, caprine, porcine, lupine or leonine (for so we read some men had lionly looks) to what is humane, angelic and divine, by an happy metamorphosis; yet still I find much is to be read, feared and hoped in men's very countenances, which I cannot but observe (as a venial digression I hope) from this venerable person; who (quod vultu promisit optimum vita praestitit) by his life performed what his looks promised; being as Formae decentissimus, so Ingenio florentissimus, proposito sanctissimus, & vita inncentissimus.  
But how goodly a person soever he was, 
The public loss in his death.  and worthy to be beheld and enjoyed by us longer in the land of the living; yet now he is (as the flower & goodliness of all flesh) cut down, withered and vanished, hidden from all mortal eyes, you are now to look upon him only by reflection backward; for forward he is invisible; Another potent Eliah taken out of your sight: another reverend Father that hath left this Orphan and divided Church; another wise man and faithful Counsellor withdrawn from a foolish nation and distracted people, from whom God hath taken away his peace; Another righteous man taken from the evil to come; another great Prophet who could not but foresee and foretell the evils that would (as St. Paul speaks) follow a sinful generation after his departure.  
§. This is another of the prime chariots and horsemen of our Israel, of our excellent Scholars, Divines, Preachers and Bishops, which God hath taken out of an evil world, after Bishop Usher, Bishop Hall, Bishop Morton and others of later years, who are sufficient to make an everlasting divorce between Prelacy and Popery; that odious and unjust conjunction of modern calumny put upon the reformed Bishops of England; all these died, as in the true faith, so in the foresight and fear of much future miseries impending over us; for though we have drank deep of the cup of the wrath of God, yet they justly feared we were not yet at the dregs. If God heretofore punished the sins of King, Lords and Bishops, doubtless he hath a quarrel with Parliaments, Presbyters and People; For his wrath is not yet turned away, but his hand is stretched out still against the Nation; If fire break forth to consume the green trees, what shall become of those that are dry and sear, twice dead, and thrice plucked up by the root, from their Kings, from their Parliaments, and from their Reformed Religion; to all which they were more than once solemnly engaged? And how can we be sit for the peace of God or men?  
This holy Bishop went not as the envious and evil world designed, with sorrow to his grave upon his own account, but rather with joy and blessed hope; he knew the world was bad enough at best, but now he thought it stark naught and mad, without sense or shame for sin, even at its worst (Novissima & pessima tempora.) His only fear and grief was least the Ark of the Reformed Religion once well settled in England, should at length be taken captive again by the stratagems of the enemies, and carried either to Babylon, or the house of Dagon, to popular and fanatic confusion, or to Romish Idolatry and superstition: this hope yet he had in the bottom of his fears, next God's mercy, that since the most crying and scarlet sins were not the vote, fact or after-assent of either the most or the best people of the Nation, that perhaps the Lord would yet return to England in his favour, and require the vengeance due to his justice, and to the scandal of the Christian and Reformed Religion, from those who were the chief in evil counsels and actions, violently obtruded upon the Nation to its great trouble and misery.  
§. 
The mourning due to his Funeral.  If tears were venial in any prviate funeral (when Church and State lie a dying) they might be allowed in this before us, but not for his sake who is at rest, and of whom we may say, Non illi vita erepta, sed mors donata, as Tully of Crassus slain before the civil wars (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Naz.) he is a great gainer by death; but for ourselves, as Christ told the weeping women, both as to those evils that are continuing and increasing upon us, and for these public losses of so worthy a person, in whom (as Nazianzen says of St. Basil the great) Every man good and bad receives damage; the first of the good example they love, the second of that good example they need.  
§. And if, as in other things some men are pleased to show themselves Jew's (that is, faithless and cruel to fellow-Christians) so in this, you (as the better Israel of God) list so to imitate that Judaic custom of rending your garments, truly not ceremony is more agreeable to Symbolise, or to set forth our sad condition, 
The sad rents in England religious and civil at his death.  whose rents and breaches are not in two pieces, but as many as the Prophet Ahiah tore Jeroboams new garment into; and if only our civil and outward garments were rend, as to secular liberties, estates, peace, and laws, it were tolerable; But our inward garment, that should be nearer and dearer to us than our skins, even Christ's coat, yea his skin, nay his mystical body, his Church, this is torn into more than a dozen pieces, even our religion, yea our very reformation, is rend into rags; nay our rags pretend to be our reformations; and our Schismatics would seem our Seamsters, and our renders, will needs be our reformers and repairers; A condition of Church and State, so deplorable, that it requires rending of our hearts from sin, more than of our garments; and weeping with tears of blood, as Nazianzen speaks.  
§. In the civil wars of England hererofore, yet this comfort there was, that they had the same religion; They could say Amen to the same prayers; though the bodies fought, their souls did not.  
The misery of our miseries is, that our best medicine, which should heal our civil wounds, is become our greatest malady; Our Oil is turned to vinegar; and our Balm of Gilead, into aqua fortis, or the water of jealousy; Civil scratches and wounds, will in time heal; but religious divisions fester and grow ulcerous; every one being ambitious in this, to be constant in their zealous cruelty to the adverse party; the truth is, our wounds are so deep, so rancorous, and incurable, that nothing but a miracle of mercy can help or recover us; many have essayed to heal the hurt of the daughter of my people, but slightly, partially and superficially; as Physicians of no value; the more we trusted to them, as King Asa, or spent our estates upon them, (as the woman in the Gospel) the worse we are; O great Physician of souls, do thou undertake our cure, to whose omnipotent mercy nothing is impossible.  
§. In the last place, 
Conclusion of gratitude to the Societies of the Temples in the Bishop's behalf.  I am to close this sad obsequy, and Christian Solemnity, with return of many thanks to these honourable Societies; First in the Name of the departed, this great Prophet, this good Eliah, this venerable Bishop; Next in the name of all his reverend Brethren (Coepiscopi) yet surviving (reliquiae Danaum atque immitis Achilles.) Thirdly, in the name of all worthy Ministers, (that are not Acephalists, and rudely Autepiscopal, walking Antipodes to all Antiquity, and themselves heretofore; Fourthly, in the name of all learned and ingenuous men, in both the Universities and all the Nation: Lastly, in the name of the blessed God, and the Son of God, whose servant, Minister and prophet, this holy and learned Bishop was.  
I am, I say, in the name of all these, to return you deserved thanks; that in the darkness and terror of these last and perilous times, you were pleased to express the esteem, and respect you had to the worth of this reverend person, and the dignity of his Episcopal function; Inviting him to such a kind and hospitable reception, as was very acceptable and welcome to him, because from persons of your worth; And although (considering his merit and quality,) you are so ingenuous, as to think it was a kind condescension in him to be your honorary preacher; yet he esteemed it as an honour and preferment to him; And the more because, (super omnia vultus accessere boni,) he thought he saw in the serenity of all your countenances, the propensity of your generous hearts, and unfeigned affections to him.  
May you never want a Prophet's reward, 
Peroration and Comprecation.  may your love and respect to him be inscribed on the lasting monument of his great and precious Name; may his renowned memory, outlast his mortal remains, which he desired to deposit among you in this Temple; May his excellent example be to you and posterity, (as his presence was while yet alive) a sacred charm against all sinful, rude, unchristian and unmanly debauchery; also an incentive to piety, learning, virtue, and true honour; So will you never repent of the honour you did him, at the last act of his life; and in him you did it to yourselves, and your worthy Societies, and in that to the whole Nation; Expiating (for your part) the diminutions and indignities undeservedly cast upon this and other good Bishops, by those that knew not how to use or value him, and them; not understanding at what distance themselves stood from the learned, sacred and useful worth of such venerable men.  
§. If you please to add to your former favours (while he lived among you) this last of giving order, and leave to adorn your Chapel with any Monument for him; you need be at no more cost, then to inscribe, on a plain stone, the name of BISHOP BROUNRIG. This will make that stone Marble enough, and your Chapel a Mausoleum.  
It only now remains that we beg of God, 
Supplictaion to God.  whose providence sets before us, by such great examples of virtue, and piety, the possibility of being really and eminently good; That he would please to give us grace, to value and to follow them with high esteem, cheerful love, and constant imitation; that at length we may attain to that crown of glory, whither this holy man and others are gone before us, (non amissi, sed praemissi, as Cyprian speaks) not lost, but outstriping us, as St. John did St. Peter, to the Sepulchre of our Lord Jesus Christ; who by dying for us, hath suffered, sanctified, and sweetened death, to all true beleivers; To this blessed Saviour with the eternal Father, and holy Spirit, be everlasting glory, Amen.  A good name is better than precious ointment, and the day of death than the day of ones birth. Pro. 7.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Or. 23. Ille and Deum honoratus satis, ille opulentus satis adveniet, cui adstabunt continentia, misericordia, patientia, charitas, fides & super omnia Christus. Lactant. l. 5. Inst.  

ΕΠΙΤΑΦΙΟΝ. P. M. S.  
Augustius solito Virtutum exemplar Sitibi tuisque imitandum velis, Mox Moriture Lector: Subtus positas ne pigeat contemplari EXWIAS RADOLPHI BRUNRICI. S.T.D.  

IPSWICI, peramaeni Icenorum oppidi,  
Parentibus honestis, Tantoque Filiobeatis, orti.  
Infantulum terrestri orbum coelestis teneriùs fovit Pater:  
Piaque literaturâ penè ad miraculum imbutum,  
Per omnes Academiarum gradus eductum,  
Ad Aulae Catharinae praefecturam,  
Ad saepius repetitam Procan. Cantab. dignitatem  
Ad Exoniensis Episcopatus Honorem,  
CAROLI Regis favore evexit:  
Quem afflictissimum fidelitate inconoussa coluit  
Vir undique egregius: Doctior an melior dubites;  
Famâ per omnem aetatem immaculatâ,  
immo splendida & magnificâ.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 olim per biennium, at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉:  
Nec conjugii spretor, nec coelibatui impar,  
Severus ubique castitatis exactor;  
Tam vultus, quàm vitae majestate venerandus:  
Quod enim vultu promisit optimum, vitâ praestitit:  
Tacita Sermonum, urbana morum sanctitate  
non jucundus minus, quàm utilis.  
Supercilii non ficti, non elati, non efferi;  
Humillima granditate cuncta gerens.  
Credas nec conscio tantas cumulasse dotes  
Naturam prodigam, benignamque gratiam:  
Adeo omne tulit punctum; idque levissima invidia.  
In Concionibus sacris frequens dominator:  
In disputationibus scholasticis semper Triumphator;  
Barnabas idem & Boanerges:  
Tam pugno, quàm palma nobilis:  
Suavi terrore, & venerando amore ubique pollens,  
Beatâ uberrimi ingenii facundiâ,  
Honorum omnium votis & expectationi nunquam non satisfecit.  
Quadratus undique Deo, Ecclesiae, Sibi constans:  
A mobili & rotundâ aevi figurâ penitus abhorrens  
Scienter, sapienter, & semper bonus:  
Reformarae olim in Anglia Religionis priseae doctrinae,  
Liturgiae, Regiminis, Ecclesiae integrae,  
Contra Veteratores & Novatores omnes  
aequanimus, at acerrimus vindex.  
Serò nimis (pro temporum morbis & remediis)  
Episcopali sublimitate meritissimè auctum,  
Bellorum et Schismatum late flagrantium incendia  
Optimum Antistitem, una cum Coepiscopis omnibus  
(viris ut plurimùm innoxiis & eximiis)  
Totâ ecclesiâ, Rege, Repub.) mox deturbarunt;  
Deturbatum facultatibus penè omnibus spoliârunt.  
Jacturam ingenti ut decuit, animo tulit:  
de Sacrilegis non spoliis sollicitus,  
Queis non minus carere, quàm rectè uti didicerat.  
Tandem, ipsa obscuritate illustrior factus,  
Generosae Templariorum Societatis amore allectus,  
Concionatoris Honorarii munus ibidem suscepit;  
Nec diu (proh dolor) sustinuit.  
Quum enim Testamentum condiderat,  
Quale primaevi solebant Episcopi,  
Gratiarum in Deum, Benignitatis in amicos,  
Charitatis in omnes copia refertum,  
Anno Aetatis Sexagesimo septimo,  
Iniqui, inquieti, ingrati seculi mores,  
Jamque merito recrudescentis belli minas  
Laetus fefellit:  
Et ad meliorem Dominum  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christiana plenus,  
Optata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beatus,  
Libens migravit,  
Decemb. 7. 1659.  
Haec verò venerandi Praesulis ramenta aurea, Amplissmique viri parva compendia  
L. M. C. J. G. S. T. D.  
Magnalia ejus, quae nec marmor breve,  
Nec Tabula prolixa, nec mens mortalis capiet,  
Beatae Aeternitati  
Silentio consecranda.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

ΕΠΙΝΙΚΙΟΝ.  

ITe nunc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vestros recensete greges;  
(Multis Sectarum maculis variegata pecora)  
Si quos inter vostros Gigantum fraterculos  
(Vilis plebeculae vilia mancipia)  
Pares similesve invenistis Heroas  
Primaevis nuperisque nostris Episcopis:  
Usserium (volo) Mortonium, Potterum,  
Davenantium, halum, Prideaxium,  
Westfeildium, Winneffum, Brunricum,  
Alios, meliori seculo & fato dignos;  
Extra irae invidiaeque vestrae aleam nunc positos;  
Heu tandem pudibundi vobiscum recolite,  
Aurea quae in ferrum mutastis secula●; quando  
Nec merita praemiis deerant, nec praemia meritis:  
Quantum à bellis, à mendicitate, à miseriis,  
A rixis, ab hodiernis vulgi ludibriis,  
Tranquilla & beata ista distabant tempora;  
Quae, molles nimis, nec ferre, nec frui potuistis,  
Icti, afflicti, prostrati Phryges tandem sapite;  
Deumque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authorem  
Moribus Catholicis & antiquis colite,  
Ut quantum à Papae tyrannide, & plebis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differat  
Primaeva & paterna Episcoporum Praelatura,  
Sine fuco sciant, fruanturque posteri,  
BRUNRICI memores Praesulis Angelici.   
FINIS.