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[THE R: Rd FATHER IN GOD RALPH BROWNRIG L•. B•. OF EXETER.: portrait of Ralph Brownrig]

Who Died aged 67. Decem: 7th. 1659.

A SERMON PREACHED In the Temple-Chappel, at the FUNERAL of the Right Reverend Father in God, Dr. Brounrig LATE Lord Biſhop of EXCETER, who died Decem. 7. and was ſolemnly buried Decemb. 17. in that Chappel.

With an account of his LIFE and DEATH.

Both Dedicated to thoſe Honorable Societies, by the Author Dr. GAƲDEN.

2 Cor. 4.18. The things that are ſeen are temporal, but the things that are not ſeen are eternal.
〈…〉〈 in non-Latin alphabet 〉. 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. Pauls Church-yard. 1660.

To the Reverend Dr. GAUDEN, theſe preſent.


YOur Sermon preached at the Funeral of the late eminent Biſhop of Ex­ceter, 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 honor 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 Gods 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 ſatisfie the expectation of your many other Friends, ſo will it much oblige

Your very affectionate Friends and Servants
  • N. Bernard.
  • Edw. Young.
  • Tho. Buck.

TO THE Honourable Societies OF THE TEMPLES.

HAving endeavored (Ho­norable 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 Soveraign 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 finde 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 juſtifie 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, (〈…〉〈 in non-Latin alphabet 〉, ) 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 vertues in an excellent man; of all intellectual a­bilites, in an excellent Schollar; 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 candor in an excellent Gover­nour; of ſincere and operative gra­ces in an excellent Chriſtian; Laſtly, of all theſe concurrent, compleated and cumulated in an excellent Biſhop; who was indeed (〈…〉〈 in non-Latin alphabet 〉) in in all points of humane and divine perfections, ſuch as he ſhould be.

§. All ingenious perſons who are not overgrown with the Antiepiſco­pal Jaundiſe (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 my ſelf, I am as much an enemy to flattery, as a friend to civility. Paraſitiſme differs as much from juſt and comely praiſe, as Divels do from good Angels; The firſt is black as hel, the ſecond beautiful as Heaven. I fear nothing (whatever I do, or ſay, or write,) more then that baſe fear, which either proſti­tutes to ſervile adulation of vice: or is overawed from juſt commenda­tion of vertue, even in Biſhops; I do profeſs (with Greg. Naz. commending St. Cyprian,〈…〉〈 in non-Latin alphabet 〉; I have ſpo­ken and written as to the verity, and eminency of the patern; nothing to any compliance or partiality, I was not to dreſs up an Ulyſſis with Homer; or an Aeneas with Virgil, after a po­etick 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 onely by not rewarding, but by depriving of ſuch rewards, as they had both deſerved, and obtain­ed by Gods bleſſing, and the mu­nificence of the Prince and Nation; I was to ſet forth a chief Paſtor of the Church, conformable to Chriſts croſs, as well as ſerviceable to his flock; having not only the crown of crucified affections, but alſo crucrify­ing afflictions, yea and of crucified vertues, 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 reall and ſolid worth, that he was not capable (as lanck bladders) of any empty and aiery diſtentions; he had as Plato ſaith of one Gorgi­as,〈…〉〈 in non-Latin alphabet 〉, A ſoul and life that wanted fictitious comendations no more, then burniſh­ed gold, or poliſhed marble doth need any paint, or colouring.

§. Such deceitful decorations, and ſpurious prayſes, are for their Sepulchers who affect to be reputed worthies, when they have done no­thing worthily, who would be recoun­ted for great Rabbies and Refor­mers, when indeed they were but A­baddons, and Apollyons of all things civil and ſacred; ambitious, when dead, to be called Patriots and Fathers of their countrey, yea Sa­viours and Preſervers of Religion, when they have ſought to ſacrifice both fathers and children, to the Molochs, Chians, and Remphans, Idols and Images, which they ſet up, and their fathers never knew; There are that hope to be venerated, as the Divels in India, not for the good, but for the miſcheife, 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 dye in the Lord, or Pretious in the ſight of the Lord is the death of his Saints, and the like, by preaching them over thoſe whoſe doings are as noyſome as their carkaſſes; who deſerve to be bu­ried with the buriall 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 corps.

§. 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 gravn 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 vilanies to their abilities: whoſe dy­ing is not times digeſting them to ma­ture honour; but its 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 odors and ſpices to their burial, but they are ambitious to embalme 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 Coun­trys did not hinder the gratitude of poſterity, as to perſons that deſer­ved longer life and better uſage.

§. Yea, not onely among the Hea­thens, ſuch extaſies of admiration tranſported them to the ſuperſtition of an imaginary〈…〉〈 in non-Latin alphabet 〉, 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〈…〉〈 in non-Latin alphabet 〉, or exceſſe of veneration) did canonize thoſe as Saints, or divi, holy, honorable 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 vertues to all men, both good and bad, to reprove the one, and improve the other.

§. For not onely 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 vertue themſelves, no nor prai­ſers of it in others, while living, are yet content to lay aſide the poyſon of their envy, and ſting of their calumny towards them when they onely 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 ſhew of reaſon; For vertue is prone to adopt thoſe for her children, who have any value or reſpect for her even in others; As by pittying, ſo by praiſing, we are ſecretly allu­red to practiſe things praiſe-wor­thy; As evil ſpeech corrupts good manners, ſo good ſpeech is apt to mend evil manners; yea, as to ſmother, or calumniate, or coldly commend anothers virtue, argues little conſciouſneſs to it in ones ſelf; So it is the ſureſt token of grace, and vertue, 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 Sun-beams, in watery reflections, infinitely more remiſſe indeed, and leſs glo­rious, than in the original, but yet more viſible and condeſcending to humane capacities.

§. And ſuch they were in this Ilu­ſtrious Biſhop, however he were eclipſed by the fatal darkneſs of the times; yet the pregnant de­monſtrations of his worth, were publikely atteſted, as by that love and reverence which all good men payed him while he lived; ſo by that honorable and ample concourſe of many Eagles to his corps and Funerals, which were attended by Noblemen, by Gentlemen, by Judges, by Lawyers, by Divines, by Merchants and Citizens, of the beſt ſort then in London; Theſe flocked to his Sepulcher, theſe fol­lowed the Bier, theſe recounted his worth, theſe deplored their own and the ages 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 onely Phenix 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 chalengeth its proper time, and place, for my thankeful ac­knowledgment) becauſe the preſent Subject affords me reaſon more than enough; Nor could I have been other than extreamly injurious, both to the Dead and the Living, (the ve­nerable Biſhop, and your honora­ble ſelves) if I ſhould have de­dicated this work to any other than your ſelves; Since not onely 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 claime 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 cheifly bequeath and dedicate himſelf, both living, dying, and dead.

§. If he had lived longer, you had been that happy Society, which ſhould have been honored and bleſ­ſed, with his preſence and reſidence, with his praying and preaching, with his grave counſel and holy ex­ample: The golden remains of his pretious 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 dyed, 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 onely am­bitiouſly entertained, but hono­rable accompliſhed, being loth, that ſo great a Prophet, ſhould be buried among the graves of the meaner people; though living, he was almoſt levelled 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 Lawes, and the univerſal cuſtome 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 deſcern and own the advantages, and diſcrimi­nations, that were ſo evident in this excellent Biſhop, who are not only Truſtees and Guardians of his Urne 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 ho­norable reception; You, by a gene­rous civility (in an age pittifully and plebeianly Antiepiſcopal,) durſt in­vite, own and entertain, with pub­lique reſpect, ſuch a Biſhop, whoſe eminent and unſpotted worth every way made him ſo much more, the object of ſome mens 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 perſwaſion, who are leſs commendable, or more culpable, than to thoſe, whoſe eminency in goodneſs becoming Biſhops and Divines, makes their injurious ma­lice wholy 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 vertues are the daily Satyrs and Sarcaſmes of unreaſona­ble men, and manners.

§. Some School-men think, that the preſence of a good Angel, is an augment to the torture of Divels, exaſperating the regret and ſenſe of their hell, deformity, and miſery, by the others beauty, glory, and feli­city: it is certaine (Mat. 8.29. ) that the evil and unclean ſpirits, could not ſmother the great terror, even to torment, which they had ſeiſing on them, when the holy Majeſty of the Meſſias, though vailed under the cloud of humane nature, and infirmities, gave check, to their Demoniac malice and miſcheif; 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 licencious Practiſes, who affect things of vulgar ambition, and ple­beian arbitrarineſs, being unpati­ent of any thing authoritative, and ſetled either by civil, or eccleſiaſtick conſtitutions, and cuſtomes 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 publique, than of his private comforts; For it is certaine; 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 publique rewards and incouragements: 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 publique diſtracti­ons more, and his own depreſſions leſs, than this wiſe and worthy Bi­ſhop; he ſtill enjoyed himſelf in an holy and happy tranquility, as much, nay much more, than any of his de­ſtroyers, whom he lived to ſee dri­ven as chaffe 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 Dioceſs, to own him as a Father in God; And as you deſerved, ſo I know he intended you the beſt recompences 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 orbe, and publique Sphear, 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 dye; 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 deſigne 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 reformed 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 bellys, 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 antient 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 mens eyes and eares, 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 Abrahams boſom; Some have ſought to make the very name of Biſhop a crime, and to render the or­der, degree and honor of it odious, when the firſt is Scriptural, and given to Chriſt, firſt; next to the Apoſtles and their cheif Succeſſors; the ſecond is Eccleſiaſtical, of Primitive, Catho­lick, and Apoſtolick 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, leaſt John Baptiſt, (whom he had behead­ed in a moſt wanton and frolick cru­elty,) had been revived in Chriſt; Some are afraid, leaſt while the names and merits of our excellent Engliſh Biſhops remaine, 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 firme anvel by a ſtrong arm. It is the miſerie of many, virtutem vi­deant intabita beſcantquerelicta; firſt to want worth in themſelves; next, not to be able to bear it in another: If envie 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 Churches peace, and the honor 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 daies, 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, honorable 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 gravitie, 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 Lepro­ſie, in this age, by their too great itch­ing, and ſcratching againſt all Epiſco­pacy, even till they fetched blood, and brought ſuch a feſtring tetter and ſore upon us, as is not eaſily healed.

§. Wherein I have come ſhort of Bi­ſhop Brounrigs worth, your unani­mous pleadings, 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 releive them firſt, by ſe­riouſly ſtudying of this great pattern, next by flying to your protection, whoſe honor is now inſeparable from this worthy Biſhops, no leſs than his aſhes are from your antient 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 de­poſite, of greater learning, then 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 fewel, 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 your ſelves (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 your ſelves, and others, which is the juſt and ſerious ambition of

Your very humble ſer­vant in Chriſt. IOHN GAUDEN.


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. 〈…〉〈 in non-Latin alphabet 〉for〈…〉〈 in non-Latin alphabet 〉, 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. 〈…〉〈 in non-Latin alphabet 〉, p. 184. l. 7. r. princi­ples, p. 245. 〈…〉〈 in non-Latin alphabet 〉. 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 rent them in two pieces.

§. ALthough no man is more ambitious then my ſelf to pay all due reſpects to that Reverend and juſtly honored Prelate, whoſe Fune­rals2 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 Ho­norable, Worthie and Chriſtian Audi­tors) if I had ambitiouſly obtruded my ſelf upon this ſo important a Province, for which many others might have been found much more apt and adequate than my ſelf.

§. But being unexpectedly cal­led to this performance by thoſe worthy Friends of the deceaſed, to whom he had chiefly 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 endeavors, as to refuſe ſo noble an imployment; What is objectable either by my ſelf or others, as to my defects, may poſſibly be ſupplied, either by thoſe great reſpects of love and honor3 which I ever had, and ſtill have to this Venerable Biſhop, or by your Chriſtian candor, 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 (honored 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 (〈…〉〈 in non-Latin alphabet 〉, as St. Baſil ſpeaks, the migration and aſ­ſumption of this great Prophet)4 you may be moſt probable to enjoy the ſecond if you joyn 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 onely a com­petent, but as the world is now ſhrunk, a very compleat Miniſter; I may tell you the gleanings 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 onely 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 Fathers houſe,〈…〉〈 in non-Latin alphabet 〉, 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, &c.

The words ſet forth to us,

Firſt, An eminent perſon, Eliſha.

Secondly, His emphatick 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 publick con­cern, and importance; The6 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 cloaths in two pieces.

1. In this eminent perſon Eliſha, though many other things be very conſiderable,11The perſon Eliſha conſi­dered in his ſucceſſion to Eliah. yet I ſhall chiefly fix upon him as the perſon ſpecial­ly deſigned to be Eliahs Succeſſor in the Prophetick 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 ruine, ſullied with Idolatry and great Apoſtacy, yet the things that remain are not to be neglect­ed, even thoſe few that had not yet bowed the knee to Baal. Churches muſt not be caſt off, nor Chriſtians left without Prophets, Paſtors, and Biſhops, becauſe of great diſorders and degenerations that may by He­reſie, Schiſm or perſecution befal them; thoſe few ſheep muſt not be left in the wilderneſs without7 ſome ſhepherds to feed and guide them.

§. Here I cannot but obſerve,1 King. 19.16, 19. not onely the care of the Prophet Eliah, but of God himſelf, by whoſe ſpecial mandate Eliah was to no­minate and annoint ſuch an one as might be meet to ſucceed him in his holy function, as a Prophet, yea, as the Father or chief Preſident 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 Gods 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,8 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 Patriarchs (as rare flowers are in their ſeverall fair pots) then was God their more immediate Prophet and Inſtructer,The Patri­archal ſucceſ­ſion in families in dreams and night­viſions, 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 (which9 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 ſetled ſucceſſion, furniſhed his Church with ſuch Prin­ces, Judges, Prieſts and Prophets, as he ſaw neceſſary for them.

Yea,Eccleſiaſtical order and ſuc­ce•••on moſt neceſſary. whatever ſcambling and con­fuſion in Civil and Regular Magiſtra­cy mens ambition brought on the ſtate of the Jews, yet the Church or­der and polity of Religion, was ſo fix­ed in Aarons family, as to the con­ſtant Primacy of the Prieſthood, and10 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 bruitiſh 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,Iohn 1.45. Acts 3.22. Acts 7.37. and as St. Peter with St. Ste­phen convince the Jewes, who was the great inſpirer and complea­ter11 of the Prophets, and their Pro­pheſies) 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, Prophetick,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, Gods 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 Davids time, where Samuel, Gad and Nathan were imployed.

And here in the great revolt, and ſad Apoſtacy of Iſrael, from Gods and Davids 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. of12 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 Saviours care of ſucceſsion in the Church. Iohn 20.20. the great Miniſter and Fulfiller of all righteouſneſs, before his aſcention took care for the Apoſtolick 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 Dioceſſes 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 flock13 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〈…〉〈 in non-Latin alphabet 〉,Rev. 2, & 3, chap. chief Preſident 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 Anti­ents counted Succeſſiones & ſucceſſo­res Apoſtolorum; having the ſame〈…〉〈 in non-Latin alphabet 〉, gift and character in ordina­ry which the Apoſtles had, either as Presbyters or Preſidents 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 onely due trial to be made of mens abilities inward and outward for ſuch undertakings; but they were to be inveſted with14 the Eccleſiaſtical power, and admit­ted to the exerciſe of thoſe ſacred Miniſtrations by ſome evident cere­monies, as tokens of Gods Ordina­tion, the Clergies approbation, and the peoples 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 cloathed 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 annointed by Eliah,Kings 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 cloathed. So our Saviour breathed on the Apoſtles,Ioh. 20.21, 22. when he ſaid, Receive the Holy Ghoſt: So the Apoſtles uſed impoſition of hands,15 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 Churches 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 annointed 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 Ʋniverſities, 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 ſhew them­ſelves workmen that need not to be aſhamed,2 Tim 2 15. when once they are ſancti­fied17 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 finde that men of leud or ſcandalous lives are called to be Prophets of God, or allowed to be made Preachers, and Biſhops of the Church, wherein the antient Canons of the Affrican 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 Lord18 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 ſhews 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 Prophets 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 imployment, 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) burthen as well as honor 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 honor, or profit, which might eaſily follow19 ſuch an imployment, 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 Iames 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 vapors, miſts and fogs of humane20 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 Eliah's dayly drop away, I do not ſee any care taken for Eliſha's to ſuceed them, in ſuch compleat, clear and indiſputable ways of holy Or­dination and Succeſſion, as may moſt avoid any ſhew of faction, no­velty and ſchiſm; and be moſt uni­form to the Antient, Catholick, pri­mitive, Apoſtolick, and uniform pattern, which never wanted in any ſetled Church either Preſbyters to chuſe 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 who21 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〈…〉〈 in non-Latin alphabet 〉, Rom. 10.15Ordination and ſucceſſion of their Evangelical Prophets; for how ſhall they preach or rule unleſs they be lawfully ſent, and ſet o­ver the houſhold of faith, Chriſts family? and how ſhall others, as Sons, pay reſpect to them as Fa­thers, if they either doubt or de­ny that relation? Iohn 10.1If 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 and22 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 upright­hearted Schollars 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 honor to be paid to them.

§. Certainly there is but one re­gular, authentick Catholick and compleat 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 ſun23 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 by-ways, 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,Ier. 6.16. when they might happily walk in it, onely to give themſelves the popular and pittiful pleaſure of diverting to ſuch odd broken ways, as poſſibly may with much ſcrambling, ſcratching and dif­ficulty bring them at laſt to the ſame journeys end with the other; yet ſo as through briars 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,24

  • 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 no other but a manifeſtati­on of the glory of God, by ſuch An­gelick miniſtratious, in the way of fire, figured like chariot and horſes.

The Obſervation in general is ob­vious from Scripture hiſtories,Obſerv. 1Of Gods 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 chuſeth to reveal him­ſelf,25 not in the ways of worldly wiſdom, and power or greatneſs, as in tall cedars, and ſtrong okes, 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 ſhew there is moſt of Gods 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 Mini­ſtring Spirits, in the ſimilitude of flaming fire.

In both, to ſhew, 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,26 to whom he will be as a conſuming fire; the breath of the Lords an­ger kindling the fire of Tophet with everlaſting burnings 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 Cal­deans, 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,Obſerv. 2We may obſerve the different diſpenſations of Gods 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 rains hell fire from heaven upon the impudent and pre­poſterous ſinners of Sodom and Go­morah;Gen. 19.24 unnatural luſts are puniſh­ed27 with preternatural fires.

He deſtroys Nadab and Abihu by fire, for offering with culinary,Nmb. 3.4 and 10.3 com­mon or ſtrange, and unconſecrated ſire their incenſe and ſacrifice; to ſhew that he will be ſanctified in all that draw near to ſerve him, which they muſt do after his own pre­ſcriptions, not mans inventions, in the matter, eſſence and ſubſtance of his worſhip. He blaſteth ſome of Jobs flocks with fire or lightning,Iob 1.16 which came from the aerial or firſt heaven, by Gods permiſſion, of the devils 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 Prophetick authority with which he was inveſted.

Yet the ſame God (as we have ſhewed) 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 of28 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 honor 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) thereEccleſ. 2.15, 1629 is one end to them both; by ſword, or plague, or famine, or ſickneſs, or priſon, or torment; the fire of feavors, and the fire of fagots con­ſumes martyrs and malefactors, Gods witneſſes and the devils witches; yet it ſhall be well with the righte­ous that fear before God,Eccleſ. 8.13Luke 16. 2 but not with the wicked; Lazarus died, and Dives died; the one on the dung­hil, the other on his purple and im­broidered bed; but the Angels car­ried Lazarus to Abrahams 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,Iob 20.7 Mal. 3.17 without any horrors and pangs in their death; but good men, as Gods 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 of30 God and afflictions, even to death it ſelf, in what way ſoever God or­ders 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, (ſoure as ſweet-meats in ſummer) curſes; to one, death is as the blaſt­ings of the breath of Gods 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's with a kiſs, as ſome Rabins interpret that〈…〉〈 in non-Latin alphabet 〉, Deut. 34.4Moſes died, ſuper os Domini, at the word, or upon the mouth of the Lord.

This way of Gods 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;31 the Talio or recompence where­with God teſtifies his approbation of Eliah's temper, as to that high and heroick zeal, which he ever ſhewed to the glory of God, and true Religion; he had〈…〉〈 in non-Latin alphabet 〉, flagrantiſſimam animam, a moſt flaming ſoul, not to be quen­ched or damped in Gods cauſe; he was as a ſacred Salamander, im­patient of any cold, or lukewarm, or halting, or dough-baked conſtituti­on in Religion; he had not onely wrought miraculous execution of Gods vengeance by fire,2 Kings 1. to chaſtiſe the military inſolence of ſome, but he had pleaded Gods cauſe againſt Baal and his Prieſts by fire which came down from heaven, and de­cided the controverſie, 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,32 againſt all the terrors and threats of Ahab and Jezebel, alſo againſt the ingrateful levities and Apoſtacies of the people of Iſrael; many times God ſuits mens deaths to their lives and tempers, as he did this milde, but majeſtick Biſhops; ſuch as are of meek and calme ſpirits oft die without any great pain, ſometimes without any; yea, I have been very credibly informed of one Mr. Lancaſter, a very milde, grave, and worthy Miniſter, who died about twenty years paſt, that there was ſo loud and ſweet a con­ſort of muſick 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 Gods 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, eſpe­cially33 if they die in their vigor, or before time and infirmity had much mortified and emaciated their natural ſtrength and tem­per.

Secondly,The honor 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 honor 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 publick 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 a­poſtacy, 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 wilde beaſts before vile men (Quorum ſo­cietas omni ſolitudine triſtior) whoſe34 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 dye out of a de­ſpondency of minde in deſperate times, God not onely 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 ſquallor, pallor or pain which uſually attends the ſordidneſs of ſickneſs, and thoſe languiſhings 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 honor muſt be had at his vale and departure, as ſhall declare him to all ages a man as high in Gods favour, as Solomon was in Davids,1 Kngs 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's when he35 choſe the Royal Robe, and Horſe, and Crown to expreſs to the people whom the King delighted to honor: There is an Embaſſie 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 miniſtring ſpirits wait upon Eliah, as a perſon greatly beloved of God, and now to be highly honored 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 prelu­dium, as of the aſcention 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 the36 death of his Saints, eſpecially of his Prophets and faithful Miniſters; and ſuch honor 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 ſhew 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 preſident to juſtifie 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 2.1As Chriſt came in­to the world in a time of profound peace, when Auguſtus had ſhut the37 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,Vſe. 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. Iames 2.22Abraham 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 three38 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 rejoyce in that news as a pledg and glimpſe of glory where­of they ſhall at laſt be all ſpectators and partakers. 2 Cor. 12.2St. Paul had his high rapture to the third heaven; ſo hath every good Chriſtian, whoſe ſoul is no ſtranger to the holy exta­ſies of humble, judicious, fervent and devout affections.

Many Martyrs had their fiery cha­riots and horſes which carried their ſouls by flames of fagots 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. Ardor affectuum, claritas fidei, charitatis flamma, can­dentes gratiae, certitudo gloriae, hi ſunt ignei currus & equitatus, as St. 39Bernard: The holy fervor of our love to God, and our charity to others, our unfeigned faith, and refined graces, our earneſt deſires and bleſſed hopes to depart 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 Gods 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 Jacobs Angels aſcending and de­ſcending; there are〈…〉〈 in non-Latin alphabet 〉, ſa­cred feavers, 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 Achito­phels, dead, deſponding or deſpe­rate within us. No chariots or horſes40 of fire, no good Angels, no inſpirings or aſpirings can be looked for at laſt by thoſe that only mind things earthly, ſenſual, and devilliſh. The antient word of the Church was Surſum corda,Col. 3.2 and that〈…〉〈 in non-Latin alphabet 〉, 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 conducters 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 A­brahams 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 it ſelf, He ſaw it; he was〈…〉〈 in non-Latin alphabet 〉, an eye-witneſs, by a real view, and ocular perception; not by another relation, or any imagination, or in­ward41 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. Verſ. 10

It ſhews the high eſteem Eliſha had of that ſpiritual gift,Obſerv. The value ho­ly men have of ſpiritual gifts.which would at once enable him with pow­er of Propheſie 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 twinckling 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, Intentione 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 loth to take Eliahs place, and42 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,Kings 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.


Davids 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 Churches practice, which eyed God as ſolicitouſly and reverenti­ally,Pſalm 123.2 as a ſervant or handmaid doth their Maſter and Miſtris.

Jobs piety would not ſtand to the curteſie of his eyes, but made a covenant with them,Iob 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 worlds vaſte 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 heaven44 or hell: Either as the Dove which having ſeen the ſquallor which the deluge of ſin hath made on all things ſublunary, returns to it ſelf and to God (as Noah's did to the Ark) or elſe as the Raven it findes ſome vile carkaſs,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 dazled 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 blaſtings 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. 45We 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 apoſtacy as he was.

If the eyes which are the light of the body be ſenſually darkned,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,Iob 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;Iob 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 that46 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 tem­tation, Matth. 26.41.

§. The good in all duties is the Spirit, which goes with them as with Ezekiels wheels, and is given us to teach us a right uſe of them. Looſe looks, and wandring 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. Roaving ſouls, and ſcattered eyes have but a phantaſm and ſhew of Religion, the meer 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 he47 had been roaving but one mo­ment; his vigilant intention fulfills 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 (〈…〉〈 in non-Latin alphabet 〉) Pathetick manner.
  • Secondly, The (〈…〉〈 in non-Latin alphabet 〉) emphatick matter.

Firſt,1 The manner The manner is with paſ­ſion and commotion of Spirit, as in a buſineſs ſuddain, 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.

Calme and even-ſpun tempers of mind do not become holy men at all times, and at all occaſions;Obſerv. Pious pertuh­bation of ſpi­rit when ſea­ſonable.there are pious perturbations, which are as it were the ecchos of devout ſouls to the louder ſound of Gods voyce; ve­hement yet ſanctified paſſions, as of48 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. 1.8Paul ſays of himſelf, are in ſome occaſions and inſtances of Pro­vidence, not only comely, but com­mendable; eſpecially in the extra­ordinary appearances of Gods 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;Iob 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 brake the uſual bounds of native modeſty,Numb. 25.8 ſlaying Zimri and Cosbi;〈…〉〈 in non-Latin alphabet 〉. David great­ly feared when God ſmote Ʋzzah for his raſh touching of the Ark;2 Sam. 6.849 other times he forgot the gravity of Kingly Majeſty, in an high zeal and holy frolick of dancing before the Ark; and the ſame David more than once roared for the diſquietneſs of his ſoul. Pſalm. 38.8We 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 curſt 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:Iob 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 (Stete­runtquecomae & vox faucibus haeſit) the hair of his fleſh ſtood up. Iudg. 13.20, 22.Ma­noah and his wife fell with their faces to the ground, and cryed, they ſhould ſurely dye, becauſe they had ſeen the Angel of God doing won­derfully by fire. Holy men, highly50 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 rent his cloaths 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 Sybils in their frantick 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.

§. Chriſts holy paſſions and extaſies.Yea, we finde the Son of God our Saviour Jeſus Chriſt (who en­joyed the greateſt ſerenity, and exacteſt harmony of body and minde) did not carry on an Apa­thy, but anſwered in his temper the ſtroke and tune of the occaſion;51 ſometimes he rejoyced in ſpirit; other­while he grieved, ſighed, weeped,Ioh. 11.38 groaned; yea, he expreſſed his juſt anger and indignation: Sometime he was in ſuch holy extaſies,Mark. 3.21 that thoſe about him thought him beſide himſelf;Mat. 26.36 In his Agony alſo he began to be〈…〉〈 in non-Latin alphabet 〉, ſurrounded with ſorrow;Mark 14.33 nay (〈…〉〈 in non-Latin alphabet 〉) to be amazed and perplexed with the horror of that cup he was to drink mixed with mans ſins and Gods wrath.

§. When God ſmites, it becomes us to feel his ſtrokes, and expreſs our ſence; 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 wilde and ſowr naturally, like crab-ſtocks; yet grace can graft fit cyons on every one:The holy im­provement of our conſtituti­ons. yea and make uſe of mens complexions and conſtitutions to the advantages of his glory: So Solomon52 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 cypher, 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 enamored 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,Ier. 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 pathetick 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.


§. Gods choice of fit inſtrumentsGod not only uſeth but chuſeth inſtruments fit for his work; eſpe­cially when they are to work things out of the fire, and are to conteſt with hard mettals,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 over-do it, as Moſes did at his ſmiting the rock. So the〈…〉〈 in non-Latin alphabet 〉, which Beza and o­thers obſerve in Luther and Calvin (both men of hot, quick, and cho­lerick 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 releive oppreſſed Truth and Religion, againſt infinite prejudices, and potent oppreſſions; and although in ſome things they ſhewed themſelves to be but men, and needed grains of allowance (as did Sampſon) yet their adverſa­ries found them ſuch Gyants as54 brake 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 whch 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 voyce 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 ſignifie 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 exſtatick terror and amazement at55 firſt, by the newneſs, ſuddenneſs, and wonder of them, ſo as to diſ­compoſe a while both Reaſon and Religions clearneſs; yet they are not conſiderable further than God is diſcernable 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 ſpake 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 voyce we heard (ſaith he) in the holy mount, coming from the excellent glory of God the Father.

§. Why Eliſha thus cryed af­ter Eliab. Eliſha's cry is not vox & praeterea nihil, a bare clamor inſignificant, as one ſcared and forehared; but his wiſdom remained with him; he cries56 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,Obſerv. That di­vine manifeſtations or extaſies in whatever way they are applied to our diſcompoſure,Oholy 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 ſenſeleſly, 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 rejoyce before him, either they admire or adore, and ſet forth the glory of God; as Ba­laam himſelf did when he was in his Prophetick trances, and was o­ver-byaſſed by Gods Spirit againſt his own covetouſneſs and ambition. So the poor Shepherds at the An­gelick57 Quire and Hymn,Luke 2.9, 10, 11, 12. viſibly ap­pearing, and ſpeaking audibly to them of Chriſts birth, went away believing and rejoycing, 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 wildely; Inſani eſſe hominis non ſanus juret Oreſtes; They are the madder of the two that do think theſe harſh ſtrings to be touched with Gods holy Spirit.

§,Of fanatick and frantick deliancies. Certainly all extaſies 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 ſcurrillous extravagancies, theſe muſt be imputed as learned Dr. Merick, Cauſabon obſerves, either to natural diſtempers of diſeaſe and melancholy, or to jugling affectations, or to Di­abolical deluſions and poſſeſſions, to which ſome of the Montaniſts, Mani­ches, Circumcellians, and others of the Energumeni of old and of late have58 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 flowings or emanations of the pure ſpring of Gods Spirit, but ei­ther from the Devils filthy injecti­ons, or from the foul puddle of their own perturbed fancy and cor­rupt hearts, or over-heated 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 Sybils, and other Oracles of old, were〈…〉〈 in non-Latin alphabet 〉, with ſuch ſhakings and tranſports, as diſpoſ­ſeſſed59 the poſſeſſed for a time of themſelves, both as to their reaſon and ſenſes; but divine Oracles and in­ſpirations greater or leſſe, like loud or ſtill muſick, preſerve the harmony of the ſoul, though they make for a time quick and ſmart ſtrokes up­on the ſtrings of holy mens conſti­tutions, underſtandings, paſſions and affections.

The words of Eliah are (as St. GodSpirit ſuggeſts and utters on­ly words of ſoberneſs and truth. Acts 26.24. Acts 2.4Paul 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 ſpake (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 honor to Eliah, whoſe60 relation and merit was to him as a father, ſo he had found him, ſo he valued him, ſo he ſhall miſſe 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,Obſerv. 1The 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 ſuperiour in merits, graces no leſs than in degree and authority, in his power or place in the Church; Thus the antient Chriſtian people, yea and the antient 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 write with reſpect to St. Auſtin as a Biſhop, and his junior in age, yet ſo far his ſuperiour, although St. Auſtins humility indeed ſo far Complements with, and cools the others heat,61 as to ſay, that although Biſhop Au­ſtins 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 happyer for both.

§. But if Preſbyters were clear­ly of the ſame〈…〉〈 in non-Latin alphabet 〉, 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 ought 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 chiefly fomented by ſome latter School­men, who urged this〈…〉〈 in non-Latin alphabet 〉of Biſhops and Preſbyters to advance62 the Popes throne and Soveraignty above Biſhops, from whoſe autho­rity Monks and Friars coverted ex­emption, as immediately under the Popes viſitation, who commonly were old men, far off, and had dim eyes to ſee the Monaſtick diſor­ders: Beſides, the Paraſites of the Pope were alſo to magnifie 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 Colledge over many Fellows poſſi­bly as good men and Schollars as himſelf; or for ſome Commanders to be over fellow-Souldiers; or for63 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 mankinde 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 Aarons 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〈…〉〈 in non-Latin alphabet 〉, D••. , 15Biſhops or Overſeers of them; and this not64 onely 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 Pauls 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, honor, 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 ſpake. 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 be­gins65 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 ſowre dregs of ſervile fear;1 Iohn 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 Phariſaick pride or ſingularity can endure, no more than Witches can the Creed, or the unruly Demoniack 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 and66 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 ſhew how much it imports of honor, 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 man­kinde, and to ſtamp this paternal honor 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 honor 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 honor 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 compel­lation68 to Eliſha dying, which he gives here to Eliah; thus in the Go­ſpel St. 1 Cor 4.15Paul 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 antient Chriſtian-Churches, though they had many Presbyters, as Inſtructers or Conſe­crators, yet the Biſhops were (〈…〉〈 in non-Latin alphabet 〉) by a ſpecial honor, 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 Pa­triarchs 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 monopoli­zed, when of old it was given69 to other Patriarchs and Biſhops.

§. This is certain,The duty as well as dgnity implyed in the name Father. God that com­municates the name of Father to Magiſtrates in