ELISHA HIS LAMENTATION, For his own, and all ISRAELS loss, in ELIJAH.  
The subject of a Sermon, preached at the funerals of the Right worshipful Sir ANTHONY rous, late of Halton in Cornwall, KNIGHT.  
By Charles Fitz-Geffry.  August. Confess. lib. 10. cap. 37. 
Si bonae vitae bonorumque operum comes, & solet, & debet esse laudatio, tàm c●mitatum eius quàm ipsam bonam vitam descri non oportet.  
LONDON Printed by William Stansby for John Parker, and are to be sold at his Shop in Pauls Church-yard, at the sign of the three pigeons. 1622.   

TO THE RIGHT worshipful, my worthy Patron WILLIAM rous, of Halton, Esquire: Grace, Mercy, and Peace be multiplied.  
SIR,  
GRatulation, 
Sera gratulatio reprehendi non solet. Cic. ep. 7. l. 2. Nam cum longa dies sedauit vulnera mentis Intempestiuè qui movet, ille nouat.  though it come somewhat late, findeth acceptance, at least escapeth check; but Lamentation, not so: Untimely comforting, makes the Wound of Sorrow to bleed afresh; which Time( griefs best Chirurgeon) had almost closed. When the Ilian ambassadors came somewhat late to comfort Tiberius for the death of his son Drusus, 
Sueton. in Tiber, c. 52.  the old Fox deriding their slow officiousness, answered, That he likewise condoled their case, in losing their worthy Citizen Hector, who died above a thousand yeares before. Better entertainment doth ELISHA his Lamentation hope for at your hand, though it haue lain butted now a year in my desk, since the funerals of your Religious Grandfather. I hoped to haue sent forth with him that other star of our West, 
M. Carew of Antony.  whom God removed from us but four daies before him. But failing of that hope for the present, I now premise this, to make way for the other, and for some more to succeed shortly, if God grant life and leisure. I desire so to preserve the memory of the Dead, as that I may also edify the living: this is mine especial aim, in publishing this poor Sermon.  
Accept, I beseech you, this glass of your worthy Grandfather; and as you supply his want to my poor self, in continuing his kindness; so it is expected, that you make his loss more tolerable to us all, in expressing his virtues, especially his piety: without which, other Vertues either are not, or shine not, or are but Gloe-Wormes, or shining sins. 
Splendida peccata. Augustin.  More is expected of you, then of other Heires. In others we seek but for the Father; in you, we look for both a Father and a Grandfather; as Paul expected in timothy the Faith, 
2. Tim. 1.5.  which was found in his Grandmother and Mother. A fairer patrimony they could not leave you, then the president of their Vertues. Better examples you can hardly find, then they haue left you: Your Match into a worthy House( the wealthiest of the West) cannot so much advance you, 
Sir Richard Robarts, Knight and Baronet.  as an emulation to match( if not exceed) the worth of your own House, and an endeavour that their Endowments may not die, while you do live. And that you may long live, and they in you, to Gods glory, the benefit of his Church, and comfort of your country; prayeth, and will pray while he liveth, He who remaineth  
Your Worships in all Christian love and duty, CHARLES FITZ-GEFFRY.   

ELISHA HIS LAMENTATION.  2. KING. 2.12. 
My Father, my Father! the Chariot of Israel, and the Horse-men thereof!  
ELISHA his complaint at the parture or rapture of Elijah from him into heaven, consisting of,  
First, A Pathetical exclamation, My Father, my Father!  
Secondly, A plausible Acclamation, The Chariot of Israel, and the Horse-men thereof.  
The first sheweth Elisha his affection to Elijah, My Father, my Father! The second, Elijah his protection of Israel, The Chariot of Israel, and the Horse-men thereof. The first, What Elijah was to Elisha in particular, A Father, yea, a double Father, My Father, my Father! The second, What he was to all Israel in general, The Chariot of Israel, and the Horse-men thereof. In both, Elisha lamenteth in one Elijah, 
1. Damnum privatum.  a double loss: first, his own private loss, he lost in him a Father, My Father, 
2. Damnum publicum.  my Father! Secondly, the public loss of all Israel, they lost in him an army royal, The Chariot of Israel, and the Horse-men thereof.  
I begin with the former, the pathetical exclamation, wherein are three branches observable.  
The 

1. Appellation, Father.  
2. Appropriation, My Father.  
3. Iteration, or Ingemination, My Father, my Father.    
For the first of these, the Appellation, I need not show you how diversly the word, Father, is used in Scripture, but how it is properly to bee understood in this place. You know that there are Fathers by  
First, Nature, as Abraham was to Isaac, and Isaac to jacob. 
1. Tim. 5.1.   
Secondly, Age, as those who haue the advantage of us in yeares, rebuk not an Elder, but exhort him as a Father.  
Thirdly, Office, as 
* Isai. 49.23.  Magistrates, 
a Pro. 4.1. 1. Thes. 2.7. 1. Cor. 4.15.  Ministers, 
b 2. King. 3.15.  Masters, 
c 1. Tim. 1.2. Tit. 1.4.  Tutors, 
d Gen. 4.20, 21.  Teachers, and generally all superiors.  
Fourthly, Affection and kindness, as our 
e Gen. 45.8. job 29.16. Psal. 68.5.  favourers, Benefactors, and Protectors.  
In the three later regards is Elijah here styled by Elisha, Father; in regard of Age, for he was his elder; in regard of Office, for he was his Master, and( as it were) his Tutor; in regard of Affection, for( under God) he was his especial Benefactor and Protector; so that the very Appellation, Father, as it is here used, is doctrinal, for it teacheth us, that superiors ought to bear themselves as Fathers towards their inferiors.  
Men of eminence and authority in Church and Common-wealth, ought to bee as Fathers to those who are under their charge. They ought to bee so, because they are so called. God and Man, Grace and Nature, haue agreed to confer this honourable title, Father, vpon those that haue well deserved; of such as are under them, or do belong unto them. joseph, having by his prudence and providence preserved Pharaoh and his kingdom, is rewarded with this honourable appellation, Abrech, or tender Father, 
Gen. 41.43.  or( according to some) the father of the King. Yea, he himself assumeth it, as first conferred on him by God himself, 
Gen. 45.8.  God hath made me a father unto Pharaoh.  
Nature herein followeth Grace, and graceth persons eminent in place, if also excellent in parts, with this excellent appellation. 
* Roma Patrem patris Ciceronem libera dixit. juvenal.  Rome freed by the vigilancy of Cicero, from the conspiracy of catiline, bestowed on him this title, Father of the country. 
* Domini appellat●onem vt ma●edictum, & opprobrium semper exhor●uit, Sueton. in Octauio, cap. 51.  Augustus Caesar, who abhorred the title of Lord, as a reproach rather then an honour, accepted this of Father of the country, as the height of his ambition, 
a Compos vntorum meorum sactus, &c. id. cap. 58.  having afterward nothing to wish for( as he protested) save that he might maintain that Title to the end of his life. Tiberius at first refused it, 
b Tacitus Annal. lib. 1.  either out of his accustomend craft, of refusing that in show which he most affencted, or because as he was conscious to himself, that he did not deserve it, 
c Sueton. in Tiber. cap. 67.  so he despaired that ever he should be able to support it.  
Now superiors as they are called, so they ought to be Fathers, especially in a fourfold regard. First, in regard of Affection; The love of a Father to a son, none save a Father can well conceive, no not a son himself, until he bee a Father. God, to express his love to us, which cannot by us be expressed or conceived, setteth forth himself to us as a Father. So should good Gouernours love those who are of their charge, 
Matth. 6.9.  as a Father doth his Children. Such was the affection of Moses to the People, of Paul to his countrymen, when in an ecstasy of love they wished themselves abandoned, that theirs might bee blessed. These were Fathers indeed.  
Secondly, of Protection: A Father will adventure his life for the safety of his son. No marvell, for even Beasts and Birds will expose themselves to danger for the safety, to death, for the life of their young. So will a good governor rather affect the safety of his, then his own safety. Therefore david desired to divert the wrath of the Lord from the People, on himself and his own house. What Father could do more?  
Thirdly, of Correction: To correct is the Office of a Father, but with fatherly correction. A Father correcteth the Child whom he loveth, 
Heb. 12.6.9.  and loveth the Child whom he correcteth, and in greatest choler remembreth that he is a Father who smiteth, and a son who smarteth; and therefore useth correction, no otherwise then mariners do ejection of their freight in a tempest, for the safety of the Ship, 
Ille dolet quoties cogitur esse serox.  and is pained himself when he his compelled to punish. He desires, if it may be, rather to correct with terrifying then to terrify with correcting, and often shaketh the rod that he may the more seldom strike with it.  
Lastly, in regard of Example: superiors should be Fathers, not onely in regard of presidence, 
Ut plurimum subiectus populus se solet conformare, corum moribus qui potentiâ praeualent, Basil. in Isai. 1. ad illa verba, Principes tui non obediunt, &c.  but chiefly of precedence in godliness and all virtues to their inferiors. All example is powerful either to good or evil, but most of them who are of most power. Great mens lives are no little laws to those who live under them: their Examples do as much as their Edicts, their presidents are no less public and more persuasive then their Proclamations. The title, Father, given to men of eminence, putteth them in mind of these, besides many other duties.  
But may I not now ask, as once the Prophet did: 
Zach. 1.5.  Your Fathers! Where are they? Such Fathers, where are they now to be found? Such there were: but do such live for ever? Or do they who arise in their steads, endeavour to bee such Fathers? May wee not borrow the Apostles speech? 
1. Cor. 4.15. Pauci reuera sunt qui rectè patres vocentur; pauci quip sunt numero qu●s tangat vehementer sollicitudo salutis corum qui eis commissi sunt. Pet. Martyr. ad locum.  Though you haue many Masters, yet haue you not many Fathers. There are many who profess the Names, possess the Places of Fathers; not many that affect their People as Fathers, protect the weak as Fathers, correct the Delinquent as Fathers, and as Fathers direct and led their Children by virtuous and religious Examples. What Fathers are they, who rather affect themselves and their own private ends, whose whole study is to provide for themselves; careless of the common Good, not regarding the Ship of Church or Common-wealth, but in a storm abandoning it rather( as the Mariners would the Ship wherein Paul sailed) that they may save themselves in the Cock-boat of their own Fortunes? 
Act. 27.30.  Such are not Patres, but Praedones. The Apostle saith, 
2. Cor. 12.14.  Children use not to lay up for their Fathers, but Fathers for their Children. What Fathers are they then, who even flay their Children, that they may lay up for themselves; as Saturne is feigned to haue devoured his own sons? God bless all good Children from such Fathers!  
Must men of eminence and authority bee Fathers? What make they then in the chair of Fathers, who both for age and carriage are more fit to stand among Children? Ministers are called Elders, Magistrates were called 
a Tales oportet esse maturam aetate prouectos & qui temporis prolixitudine euaserint multarum rerum cognitione periti, &c. Basil. in Isai. c. 3.  Senators; to show that yeares must maturate men to such Functions: yet both in Church and Common-wealth, are not Children stepped into the Seats of Fathers? 
b Primis quadraginta annis Aegyptijs disciplinis institutus est. Basil. proaem. in Isai.  Moses spent one forty yeares( as in a free-school) among the Egyptians, and forty yeares more in the desert, using that solitude as an Academe, for Contemplation; yet after all this, being called to the Function of a Father, he excused his insufficiency, saying: 
c Exod. 3.11.  Who am I, that I should go to Pharaoh? What are they then, who haue not yet tithed half Moses his time, in university, or inns of Court; that they should so suddenly start up to be Fathers, in Church or State? I know, that Iudgement is not necessary tied to Age. Some young Samuel may haue better revelations then an old Eli; 
job. 32.4.  Elihu the youngest, may be the stayedest and soundest among Iobs Friends; joseph at thirty yeares may be a Father to Pharaoh, and to all Egypt; 
John 20.4.— Tempore certè Virtutem non prima negant, non vltima donant. joseph. Iscanus, de bell. trojan. l. 1.  wisdom many times out-runneth yeares, as John did Peter, the younger the elder; understanding may be ripe in the breast, when there do scarce appear any blossoms of a Beard. Let such haue their place, their praise. But what make they in the place of Fathers, who are Children in understanding as well as in Yeares? Fathers should haue some-thing, even in their Faces, to show that they are Fathers.  
Are Superiors Fathers unto us? Then ought wee to behave ourselves as dutiful Children unto them; 
a Leuit. 19.3. Malach. 1.6. Ephes. 6.2.  honouring and loving them as our Fathers, 
b Ephes. 6.1. Col. 3.20. Luke 2.51.  obeying them as our Fathers, 
c 1. Tim. 5.4. Matth. 15.6. Gen. 47.12.  aiding and supporting them as our Fathers, and 
d Ephes. 5.1.  following their good Examples, as dear Children. How can wee grudge them these small returns, receiving so much good, so many Blessings by them? Such Fathers are to be loved while they live, and to bee lamented at their death, as if they were our natural Fathers; as here Elisha doth Elijah, crying out, My Father!  
Which is the second Branch, wherein he doth appropriate him to himself, as if he had been his natural Father. Whereas Elijah was not Father to Elisha by Nature, but by a greater and surer bond, namely, by Grace. Adoption is an imitation and supply of Issue. 
Imitatur adoptio prolem. Auson. in Neru.  Elijah having no son, adopted godly Elisha for his son, made him his heir, 
Haereditatem spiritualem, &c. P. Martyr ad locum.  and bequeathed unto him a spiritual legacy, even the Inheritance of his Spirit doubled vpon him. doubtless, Elijah the Thisbite had some of his blood and kindred living, who by Nature were nearer to him then Elisha; yet for the Graces of God which were in him, he preferred him before them, and took him for his son; for which cause, Elisha taketh him also for his Father.  My Father! 
Whereby wee are taught, that The spiritual Kindred is the best and surest.  
Kindred by Generation, is nothing so near and dear, as that by Regeneration. Grace is a far firmer bond then Nature; Faith doth more firmly unite men, then the Flesh: Religion is the surest cement of Affection. between man and man, as men, there cannot be a greater bond, then that of blood; but between them, as Christians, there is a greater, namely, that of Grace. They who are thus allied, are linked together with a sevenfold Cord: first, one Body; secondly, one Spirit; 
Eph. 4.5, 6.  thirdly, one hope of Calling; fourthly, one Lord; fiftly, one Faith; sixthly, one baptism; seventhly, one God, and Father of all: so many Ones, must needs make such to be one. If a three-fold twisted Cord be hardly, then surely this sevenfold twisted Cord cannot possibly bee broken.  
natural Parents haue often proved unnatural to their own Children: some of them haue butchered their poor Infants, 
Deut. 12.31. Wisd. 12.5, 6.  to their Idols. The King of Moab burnt the bones of his own eldest son( 
* D. Benefield on Amos 2. Lect. 2.  not the King of Edoms son, as some suppose) into Lime. Some cruel Mothers haue imbrued their hands in the blood of their own bowels. Generally, all bonds of blood haue been broken. The knot of Christian Kindred, by Death itself cannot be dissolved. Therefore, among godly men, the Graces of God in men haue ever had the greatest sway in placing their Affections, and no affinity nor consanguinity hath so endeared them, 
1. Sam. 18.1.20.17.  as piety; as appeareth by the Example of david and jonathan.  
learn wee hereby to rectify our Affection of love: It is indeed a sign of a deplorate and desperate nature, to be without natural Affection. But too many, who would seem to be regenerate, 
Rom. 6.31.  are more swayed by natural then by Christian Affection. 
Gal. 6.10.  do good unto all( saith the Apostle) but especially unto the Household of Faith. But among too many, the Family of the Flesh is so affencted, that the Family of the faithful is neglected. The bias of blood, carrieth away our Affection from the right mark, the Graces of God in his Saints. even when men leave the World, this worldly corruption leaveth not them: they will rather leave all to a Reprobate, a Roarer, a son of Belial, then on their Wills insert the least legacy to a Saint, or bequeath so much as their Mantle to some Elisha; who, if they were Saints themselves, is more nearly allied unto them by Grace.  
I haue yet seen a greater evil under the Sun. This is not the worst that men do prefer reprobate silver, ungodly sons or Cousins before Saints, that are not of their blood; but if there be one of their near kindred, that is more sanctified then others, he is therefore the farther from them in affection, because he is nearer unto Christ; and they will rather hunt for an heir in the farthest fields of their Kindred, yea, out of their Kindred, then accept of one whom God bringeth to their hands nearer home. So that it seems they do not so much love their own Kindred as hate Christs; for one of their own Kindred shall bee the farther from them, the nearer that he is unto Christ; and that which should make one Kin to them, though he were a stranger, renders him a stranger though he be a Kinsman or a Brother.  
Hath a Father sundry sons, among whom one is consecrated unto God, by being a Minister of his Word? That son commonly is least remembered, if not left out of his Fathers Testament, because he is the dispenser of Christs Testament; and, 
* Nullis omnino à suis minus relinquitur quàm quibus ob Dei reverentiam plus debetur, nullos pietas minus respicit, quàm quos praecipuè religio commendat: ac per hoc vna tantùm re parentibus viles fiunt quia caeperint Deo esse pretiosi. Saluian. ad Ecclesiam Catholic. lib. 3.  as Saluian once complained, less is done by the Father for none, then for him to whom most is due, his affection respecteth none less then him whom Religion most of all commendeth, as if those Children were most vile to their Parents, who are most precious unto God. But God doth well meet with them for contemning his Children, even when they are their own. Their purpose is to set up their Houses, but by such preposterous affection they demolish them; they intend to make all sure and safe, but hereby they overthrow all. 
Vtinam tam facilè tu saluus esses, quàm tua omnia deperibunt, Saluian. ubi supra.  I could wish( with the same Saluian) that they themselves were as sure to be saved, as their substance so bestowed, is sure to be wasted. They leave all to one, who layeth all in the dust at last; and justly, because they preferred Dust before Gold, the World before God. Let no man mistake me, I condemn not natural regards of Heires, Brethren, Kinsmen: for my part, the burden of Tyrus be vpon them, who( with Tyrus) forget the brotherly covenant. 
Amos 1.9.  Onely this I say, let not Esau get away the blessing from jacob, nor ishmael cause Isaac to be abandoned. Let not carnal Kindred steal away all respects from spiritual: 
1. Cor. 15.50.  Flesh and Blood shall not inherit the kingdom of heaven. Why then should it inherit all our kindness on Earth? Let not Christians immure all their kindness within the narrow nooks of Kindred and Alliance, which( by Dauids example) is to be extended to the Saints that are on Earth. 
Psal. 16.3.  As unto Christ, so unto Christians these should be our Mother, 
Matth. 12.48.  our Sister, our Brother,( I may add our sons) who hear the Word and do the Will of our heavenly Father. Wee ought indeed to love our natural Kindred, but on these terms, 
* Si boni sint & Deo s●ru●a●t, Bern. de modo ●●iuendi, ser. 5.  if they be nearer Kin to us then Nature can render them, that is, if they be gracious, if they be godly: otherwise Christ himself did not care much for his kindred, yea otherwise, he did not account them his kindred; otherwise( 
b Plus debemus diligere extraneos qui nobis coniuncti sunt vinculo charitatis quàm propinquos qui Deum non diligunt.—  saith Bernard) we ought to love strangers, tied to us by the bond of charity, more then our nearest kindred, who love not God, 
c— Quia sanctior est copula co●dium quàm corporum. Ber. ibid. ser. 7.  because the coniunction of souls is more sacred then the bond of blood. Wee should wish well to our kinsfolk, and better wee cannot wish them, then that they should be sons of God, and brethren of Christ; 
d Et quem cognato iunctum mih● foedere laetor, Gratuler & sanctâ sub relligione recep●um. Paulinus ad Iouium.  yea, we must desire and endeavour, that those who are near to us by nature, may yet bee nearer to us by grace. To Saints indeed, a Saint, though a stranger is a Cousin, a brother; when a brother that is not a Saint, is farther off then a stranger.  
You who haue no children, with Elijah, choose you some Elisha to be your son; 
e Quem legisse iuuet quem genuisse velit. Auson. in Nerua.  such a one, as being adopted, may do you more comfort, more credite, then one born of your loins might haue done; such a one, as you would wish to haue begotten rather then to haue adopted. Follow the counsel of a man of God, 
f B●atus ille qui suos ipse d●uin● am●●●s Spiritu am●t cuius charitas Christi cultus est, qui in na urae vinculo Deum cogitat naturarum patrem, & amoris m●nera in Sacrificia conuertens, id quod pignoribus suis prestat Deo suo foe●erat, &c. Saluian. ad Eccl. C●th. l. 3.  Let the love of Christ be the lodestar of your love, and in choosing a son, remember God your heavenly Father: so bestow your Legacies, as that they may be also Sacrifices, that what you give to your heir, you may also lend unto the Lord, and leaving to others a temporal inheritance, you may lay up for yourselves a good foundation, for an eternal blessing. And if you love those, who are linked to you by the flaxen cords of flesh, how much more should you love those, who are tied to you by the adamantine chains of grace? If we be true members of Christ, all the Saints on Earth are our fellow-members, and so nearer to us then our nearest kindred. It was grace, not nature, which made Elijah a father to Elisha: the same grace moved Elisha to love while he lived, & at his departure to lament Elijah as a father, as his own father; yea, as more then a father, as a double father. Hence is the ingemination or iteration,( the last branch of our first part) My father, my father.  
Father is a sweet word: it will not soon out of the mouth, because it is seldom out of the mind of a true hearted son. When the tongue once strikes vpon that sweet string, it delighteth to quaver and to descant, so pleasing is the music. Out of the abundance of the heart the mouth speaketh: Where the fountain is vberant, needs must the streams bee fluent. This double compellation argue the double affection, and that produceth doubled lamentation; My father, my father!  
Wherein you may observe, how the Prophet premiseth his moan for his own peculiar loss, as a preface to his mourning for the public calamity, which ensueth; first, lamenting his private distress; and afterward, Israels desolation. Whence it will follow that In public losses wee may lawfully lament our private interesses.  
domestical Fathers, special benefactors, when they are taken from us, their departure cannot choose but grievously affect us, as well for our own as for the general damage. This indulgence our saviour gave to the mournful women at his passion. When he said, 
Luk. 23.28.  weep not for me, but weep for yourselves, and for your children. Thus did ieremy in the general desolation of Israel, for the death of josias, cry out for himself. 
Lam. 3.1.  I am the man that hath seen affliction; and again, O Lord behold mine affliction! Good reason; for wee are part of the public, and the grief for the whole, cannot wholly swallow up the sorrow for ourselves. In Christians wee are Men, and in the body wee are members. Safely therefore, and with a good conscience in lamenting the public loss of Church and Common-wealth, at the death of a father, wee may interweaue our own grief and interest our special sorrow.  
far be it then from us to condemn those, who do mourue for the decease of their especial benefactors and friends, so long as they keep themselves within the precincts of the Apostles precept, 
1. Thes. 4.13.  and sorrow not as those that are without hope. Let us take heed how wee rashly do tax such mourning, or such mourners; yea, though it extend to some ingemination of grief, as here, My father, my father! lest we condemn the generation of the just. As is the man, 
judge. 8.21.  so is his strength: as is the cause, so is the complaint. The better that any mans life hath been to us, the more bitter needs must his death bee to vs. If living he doubled his love towards us, how can we choose but double our lamentation for him at his depriving? As here Elisha doth, My father, my father! And elsewhere david, in more excess, vpon a far less justifiable cause, My son, my son, &c. It is not alway true, 
Curae leues loquuntur, &c.  that the greatest grief speaketh least; sometimes( like some echoes) it doubleth, yea trebleth the word, according to the woe that doth procure it. But then indeed is sorrow worth the doubling, when with the private damage, it importeth a public detriment, and not only a Father is departed, but such a Father as was while he survived, The Chariot of Israel, and the Horsemen thereof.  

Part 2.  Which is the second part of my Text, seconding the former sad Exclamation, with a due Acclamation. 
Psal. 42.7.  As one gulf, so one grief calleth on another: and now the pathetical Prophet, from deploring his private loss passeth on to lament the public; as he lost in Elijah a Father, so all Israel in him a Father and a Defender.  
The Chariot of Israel, and the Horsemen thereof: that is, the defence and munition, the strength and protection of Israel: 
Currus & equi●ètes constat praecipua esse belly robora.— Perinde est ac si dixisset eum fuisse dum vixit reipub. nec non Ecclesiae columen. P. Mart. ad locum.  for in these two Chariots and Horsemen, consisted the chiefest force of an army in those times. So that it is as much as if he had said, that Elijah was while he lived, the chief pillar and supporter of Israels, both Church and Common-wealth. Whence wee may well infer, that Godly men are the best Munition.  
The most zealous for God, are the most advantageous for the State. The bless Saints on Earth, are the best benefactors to the Earth. godliness is profitable to all things( saith the Apostle, 
1. Tim. 4.8. ) therefore to the safety and security of a State, which of all earthly things is most profitable. Elisha doth here proclaim, that there was more power in godly Elijah, for the safety of the kingdom of Israel, then in the King himself, his Cohorts, and his Army-royall. Heathen men can say, that a camp is nothing abroad, if there bee not counsel at home; but Christians do know, that an Army-royall is nothing, if there be not Piety as well as Policy at home. 
* Mihi civitas non habens pios cives omni villâ villior est. Chrysost. ad pop. Antioch. hom. 17.  It is the Piety of the Citizens, that is the surest safety of the city. 
a Eccles. 9.16.  wisdom is better then strength, saith Salomon: Therefore God 
b jer. 22. & 9. &c. red 2. Chron. 20.15.17. See Prou. 11.10, 11.  himself reproveth those, who trust to worldly policy and power without piety. c But where true piety is, there is safety, though there be no souldiers, or though the souldiers draw not a sword. It must needs be so, seeing that  
First, the Godly haue the greatest courage and confidence: The righteous are bold as a lion: They seek safety where it is certainly to be found. They know that salvation is of the Lord: 
d Humanis opibus sperare salutem: Nulla salus nec enim mortem mortalia pellunt. Paulinus B. Faelic. Natal 8.  They know that mortal men and mortal means, cannot drive away mortality and Death. Others trust in Chariots and Horses, but these in the Lord. They are resolved, 
e Maxima salus est per Deum salvari, aliunde namque salutem quaerere, non salvari est, said perdi. Basil. in Psal. 9. Tom. 3. Leuit. 26.7, 8.  that the greatest safety is to bee saved by the Greatest, & that to seek salvation any where else then in the Lord, is the readiest way to find destruction.  
Secondly, they haue the surest promises: for they are promised protection from the Highest; You shall chase your enemies, and they shall fall before you by the sword: five of you shall chase an hundred, and an hundred of you shall put ten thousand to flight.  
Thirdly, they are sure of the surest succours and supplies. The godly are sure to haue God on their side: and God being with them, who shall be against them? Or if all the world be against them, what is all the world to the Creator of the world? The Lord of Hosts is with them, 
Psal. 125.2.  and where the Lord of Hosts is, there are also all the hosts of the Lord. The mountains are round about jerusalem( saith the Psalmist) yet that is not the safety of jerusalem, 
Bern. in Psal. Qui habitat, serm. 15. Psal. 127.1. ( as holy Bernard infereth) but that which followeth in the same verse, The Lord is round about his people: for except the Lord keep the City, as the watchman waketh, so the Statesman counseleth, and the soldier fighteth, but in vain. Nothing more 
* Maximum munimen & inexpugnabilis murus est divinus favor.— Diuina ope munito nihil est fortius, & nihil imbecillius ●â distituto, licet innumeris exercitibus circumu alletur. Chrys. ad pop. hom. 45. Hostibus obsistens & inexpugnabile turris, Praesidium. Prudent. in Hamart. Ipse intra muros turris tibi qui sine muris murus erit, &c.— Paulin. B. Faelic. Natal. 8. Psal. 11.1, 2. Cum fit Deus adiu●or & qui me impugnant sunt peccatores. Basil. ad Ps. 11. T. 3. 2. Cor. 10.4. N●s crucis invicta signum & confessio munit, Armatique Deo mentem non quaerin us arma Corporis, & quanquam membris videamur inermis, Arma tamen gerimus. Paul. ubi supra.  firm then he who is fenced with divine favour, though he be naked of all human succour: and again, none more naked then he who is destitute of God, though he bee clad in complete armor. Therefore, david having God on his side, was safer with his handful in the cave, then Saul without God, was with his guard and army in the camp. Yea further,( which is strange) their very enemies( against their wills) are aiders unto the Godly: for who are their enemies but the ungodly, who are also enemies unto God, and God unto them? God will therefore join the sooner with the godly, because the wicked his enemies do combine against them. This was Dauids comfort and confidence: he assured himself that God would succour him, because they were sinners who assaulted him: In the Lord put I my trust,— For lo, the wicked bend their bow, &c. As who should say; How can I doubt of deliverance, seeing God is my friend, and sinners are mine enemies?  
Lastly, the godly haue the best weapons, both defensive and offensive. The weapons of their warfare are not carnal, but spiritual, mighty to cast down holds. They fight with their faith, more then others with all their forces: even their silent prayers are more piercing, more prevailing then the most roaring Ordnance. Their zeal like fire from heaven, is able to devour Captains and their fifties. Their righteousness is able to rebate the edge of the sharpest sword or spear of their enemies. 
See Prou. 21.22 scornful men bring a city into a snare, &c. Prou. 29.8.  Whom can they not offend with these weapons? from whom are they not defended by these weapons? The Land of judah found the truth hereof in the dayes of their godly Kings and Prophets, jehosaphat, Ezekiah, josias, Isay, ieremy, who by their piety and prayers obtained wonderful deliverances for the people. And doubtless the case of a kingdom is desperate, when God will not spare it, neither for the prayers, nor for the presence of the just that are in it: When God shall be so provoked, as to protest, 
jer. 15.1.  Though Moses and Samuel stood before me, yet my mind could bee towards this people: And again, 
Ezech. 14.14.  Though these three men, Noah, Daniel, and job, were in the Land, they should deliver neither sons nor daughters, they onely should be delivered themselves; 
Eo indicans servorum precibus remedium & salutem peti, si quae salus impetrari & obtinere posset. Cartwright in Eccles. 9.26.  then surely there is no hope of succour or safety for such a Land: howbeit the very protestation insinuateth thus much, that the presence and prayers of the righteous, if there be any place for mercy, will procure deliverance and safety.  
But me thinks I find a kind of solecism in the Prophets speech, My father— The Horsemen of Israel! Why? how can one man bee horse-men. 
Vnus vir, nullus vir.  Wee use to say, that One man is no man; how then can one man bee many men? But as God seeth not as man seeth, 
1. Sam. 16.7.  so he saith not as man saith. God speaketh of one godly man as of many men, yea, as of a million. Whence wee may safely infer and add this position to the former; that One godly man is a strong garrison.  
One truly zealous and religious Saint, is an army-royall. One Elijah, one Elisha is Horsemen and Chariot to all Israel. This one Elisha, afterward did more service then three armies could do, 
2. King. 3.  for he saved three Kings, when all their chariots and horsemen could not help them. The King of sodom, and four Kings his Confederates, could not save themselves from Cadorloamer, and his three confederate Kings. But one faithful Abraham with his private family, could rescue five captive Kings from four Kings that were conquerors. One Lot in a city, one Paul in a ship, one josias, one jeremy in a whole Land or country, are more worth for the safety thereof, then ten thousand others. 
Eccles. 9.14, 15.  One poor wise man( faith Salomon) delivereth a city by his wisdom: No marvell, 
2. Sam. 20.16.  seeing one wise woman saved a whole city, in bickrings of Sheba the son of Bichri. All Labans family fared the better for one jacob: all Pharaohs Court and kingdom for one joseph. The reason is pregnant, God is importuned by the prayers of one Moses, accepteth the sacrifices of one samuel, heareth the request of one Abraham, and for his sake healeth Abimelech and all his household. And it will follow by the rule of contraries, God often punisheth many, for the sin of one evil man: 
Per paucos mala aerumnaeque ad vniuersum populum saepè perueniunt, & unius ●bnoxam tota quand●que gens euertitur. Basil. ser. 3. in diuit. auar.  One Achan committeth sacrilege, and the whole Army is put to flight. Now Gods Mercy is at least equivalent unto his Iustice; he is as prove to spare as to smite: and if he smite many for one sinner, he will also spare many sinners for one Saint. He tells us so much by his 
* Isai. 65.8. Igitur propter vnum acinum totus racemus imò magis tota vinea divinam est prouidentiam consequuta. Basil. in Psal. 82.  Prophet, That for one good Grape, the whole Cluster, yea the whole Vineyard shall be fenced and preserved. Who can now deny or doubt, but that the godly are the Horsemen and Chariots, the chiefest safety of a country; seeing that one Saint many times is the safeguard and bulwark of the whole kingdom?  
Why then should not the godly be most esteemed by us, who procure such blessings unto us? Why should we not hold them most sweet, by whom we are most eased? Why should they not be most honoured in a Land, by whom a Land is most happy? Why should we not bear them the best Affection, who afford us the best Protection? even our Beasts which are helpful to us, we are careful to keep, and loth to loose; how beastly shall we be, if we become brutish towards men, holy, heavenly men, who are our best Benefactors? Trees, whose Fruit is pleasant and profitable to us, are carefully kept and preserved by us: How ought we then to esteem those Trees planted by the Waters side, under whose Branches we sit as in Bowers; who not only prosper themselves, but are prosperous and propitious unto us? But oh, the misery of this Age, and the madness of the men of this Age. None worse entertained on Earth, then the Saints, who are the best maintainers of the Earth; none more hated among us then those who are most helpful unto vs. How do we entertain our Horsemen and Chariots, for the most part, but as the Boores in the Low-Countries do the Souldiers? They cannot abide them, and yet they cannot be safe without them. Or as Nabal used david, who had been a wall to him and his, and yet could not get so much as a good word of him. Against whom do men shoot the venomous arrows of malice more fiercely, then against those, who turn the fierceness of Gods wrath from them? Against whom do they more maliciously enkindle the coals of slander, then against those, who with their tears do quench the coals of Gods anger? Of whom do they speak more spiteful words, then of those, who pled continually for them in their prayers? How are our dayes degenerated from those of old? Once none but godly men were honoured, now almost none but they are despised: Once they were honoured by Kings, now they are vilipended by peasants. Once they were styled the Fathers, the Chariots of a kingdom, now they are accounted pestilent fellowes, troublers of Israel, perverters and Subuerters of the State.  
What do men mean? are they weary of their safety? do they ache to bee shaved of their strength, as Samson was, or shipped of their jewels as the Israelites were, and to lie open to the shane and Swords of their Enemies? Know they not that these are the brazen walls of the World, whom the World so much disdaineth? By their Prayers, they open and shut the windows of heaven: By their Faith, they remove the mountains of Gods judgements, and cast them into the bottomless Sea of his mercy. By their innocency, they cause fruitful Seasons, and for their sakes, the Clouds drop down fatness vpon vs. These are they that drive away plague, death, and desolation out of our Coasts: These are they that keep the Eye of the almighty on us, his ear open to us, his Face propitious towards vs. For as our Prophet once protested, that he would not so much as haue looked on jehoram the wicked son of a worse father, 
2. King. 3.14.  had it not been for good jehosaphat that was with him; so the Lord would disdain to let fall one gracious look on this ungracious world, were it not for the Saints that do sojourn in it: for assoon as their number is complete, presently the angel shall sound the last and great Trumpet, and the fatal Fire shall enter to make an end of this wicked World. O then, let us not be so unkind as to requited evil for good, nor so foolish as to hinder our good by such ill requital, nor so frantic as to overturn our former good, and to turn it into evil. Take heed, lest by exasperating them( for too many injuries will anger a Saint) we turn the edge of their prayers against ourselves, and so make our own Horse-men to run against us; our own Chariot wheels to run over vs. It is a fearful thing, when Samuel, who used to pray for Saul, shall be enforced to pray against Saul; and when ieremy, who used to pled for the People, shall now be urged to accuse the people, 
jer. 18.20.  They haue digged a Pit for my soul: Remember that I stood before thee to speak good for them. When noble Nehemia's shall bee compelled to exhibit such a complaint unto God. hear, O our God, 
Nehem. 4.4.  for wee are despised, and turn their reproach vpon their own head! Sure, the same ear of jealousy, who so often received their prayers for us, will also bee open to their complaints against vs. Sure if we once turn them against us, they will soon turn God against us, and, If God be against us, who shall be with us? or, if all the World be on our side, what will that help us when the Maker of the World is against us? If then we regard not the pleasure which they do us, let us yet fear the displeasure that they may do us; for( as one of them hath said) A man were better anger all the Witches in the world then one of them. 
S. W●rd. Ser. of zeal.   
observe moreover the passion of the Prophet, how pathetically he crieth out at the parture of his Master, his Father, as if all Israel, Church, and Common-wealth, in the loss of one Elijah had been utterly overthrown and undone. This his passion affordeth unto us this Position, that The loss of godly men is most lamentable.  
They must needs be bad men, who are not sadly affencted at the death of good men. he is no true Patriot that can hear of the loss of the navy royal by Sea, or of the army by Land, and is not wounded at the report. They will never themselves prove the Horse-men of Israel, as Elisha did, who are not sorrowful for the loss of the Horse-men and Chariots thereof, as Elisha was. They who are so profitable to us while we enjoy them, how can it choose but be grievous to us when we are deprived of them? Godly men as while they live, they are to bee honoured, so at their death they are to bee deplored. How can it bee that their death should not bee lamentable to us, whose life is so profitable to us? 
Doctor Halls Contemplat.  A good man( saith a good man) is a common treasure, wherein every soul hath a share. That man hath a dry heart that can hear of such a public detriment without tears. ieremy lamenteth the desolation of judah, by the loss of good josiah. 
2. King. 3.14.  joash a King, lamenteth the loss of all Israel in Elisha, a subject, but a Prophet. 
Isai. 57.1.  God himself, by his Prophet Isay, takes notice of this, as a main sin of the Land, when such men are taken away, and yet the Land( for whose sins they are taken away) is insensible of the stroke: And great reason, why such mens death should bee very lamentable. For first, a great benefit ceaseth, and next a great evil commonly ensueth. There is first in their loss a great good or blessing removed: as Eli his daughter in law, Phineas his wife, hearing that the ark of God was taken, and her Father in law, and Hushand were dead, cried out, The glory is departed from Israel. 
1. Sam. 4.19.21.  Secondly, some great evil or iudgement is likely to ensue: 
Isai. 57.1.  Therefore the Prophet saith that the merciful men are taken away— from the evil to come. Therefore look for some fearful evil to come, shortly after the removal of such men. Their departure is but the fore-runner of some dismal disaster.  
Yet for all this, there is in the World a generation of Vipers, who think they cannot live without the death of their Parents. Such are they who rejoice at the death of godly men, more then some Fathers do at the birth of a son. These men suppose( belike) that a Land may haue too much of Gods blessing, that the kingdom may bee too strong, and haue too many Chariots and Horse-men. But I leave these cankars at this time, and hasten to my last observation, which is this, that Elisha commendeth as well as complaineth, and giveth Elijah his due praise at parting; for what could bee more said in his commendation then this, that while he lived, he was the Chariot and Horse-men of a whole Nation? Whence wee may safely infer, that They who haue well lived, may and ought to be praised, when they are departed.  
It is not onely lawful, but needful, to give the Dead that due praise which they deserved while they lived. Commendation at and after Death, is a Tribute belonging to a virtuous and godly life. The practise of the Holy Ghost herein, 
Deut. ●0. 10. 2. King. 18.2.  is a sufficient warrant. Moses hath his due praise after his Death; so hath Hezekias. david not onely lamenteth, 
2. Sam. 1.22, 23.  but praiseth Saul and jonathan. What can bee more said of a man, 
2. King. 23.25.  then the Spirit doth of josias? Like unto him there was no King. Generally observe it, seldom doth the Scripture bury any person of excellence in silence, nor layeth the godly in his grave, without an Epitaph of honour and approbation. God is hereby glorified. God, who is praised by his Saints, is also praised in his Saints; and he who praiseth the Saints of God, praiseth God in his Saints: whatsoever we admire in them, we ascribe it unto him, 
— Quia quicquid in his miramur ab illo est. Paulinus.  who instilled it into them. All their virtue and goodness is but a drop of his Ocean, a spark of his flamme, a beam of that sun. He who praiseth the beams, doth much more praise the sun: He who praiseth the streams, doth much more praise the fountain: He who praiseth the Saints, doth much more praise their Sanctifier, their saviour. Thirdly, the living are hereby edified and profited. True it is, that the Saints departed do not need the praises of the living; but it is as true, that the living do need their praises: In praising them, 
Quò eis terreni honores quos iuxta veracem filii promissionem honorificauit pater coelestis? Quò eis praeconia nostra? pleni, sunt.— Planè quòd eorum memoriam veneramur nostrâ interest non ipsorum. Ber. in Fest. omn. Sanct. ser. 5. Quemadmodum ex igne naturaliter splendour, ex vnguenio item praestanti diffunditur ●dor, s●c è sanctorum c●mmemoratione gestorum ad ●mnes prouenit utilitas. Basil. Ser. in gored. Martyr. Tom. 2.  we do not profit them ( For what do they need glory on Earth, whom, according to the promise of the son, the Father hath glorified in heaven?) but yet their praise is profitable unto us, for we are thereby bettered and benefited. As Light and Splendour shineth to many from one Fire, and many are perfumed by the sweet Odour of one Ointment; so from the Commendation of one Saint, and true commemoration of his graces, many, yea all who hear it, do( or may) attract sweet profit and comfort.  
A three-fold desire, or emulation, is either begotten or nourished in us, when we hear their praises.  

1. To live like them.  
2. To die like them.  
3. To be with them, that we may see them.   
For the first: He who heareth others praised for their virtues, studieth to bee virtuous likewise, that he may bee likewise praised. even silent Pictures are no small incentives to the beholders; how much more are speaking praises great motives to the hearers? The Trophies of Miltiades did break the sleep of Themistocles; Alexander the Great was incited by the praises of Achilles; 
S●eton. in Iu●●o, c. 7.  Iulius Caesar, by the example of Alexander. The holy Virgin herself reioyced to think on it, that all Generations should call her Blessed.  
Besides, the praising of Saints at their Death, ingenerateth a desire to bee like them in Death. even Balaam, who cared not to live the Life of the Righteous, yet desired to die the Death of the Righteous. And what is he( unless he bee desperately debauched) who hearing of the laudable Life, and comfortable departure of a Saint, is not ready to sigh out that Wish; 

Sic mihi contingat vivere, sicque mori.  O that it might betid to me,  
even so to live, and so to die?   
And as to live like them, and to die like them, so to be with them, and to see them after Death.  
Were there none other joys in heaven then this; The sight and society of so many Saints, of whom wee haue heard so many excellent things: This were sufficient to make us loath the Earth, and long to be in heaven; that so wee may sing, 
* Psal. 48. ●.  As wee haue heard, so haue wee seen: 
a Et cogitare de sanctis quodammodo eos videre est. Ber. ubi supra. Singulorum qu●ppe recordationes quasi scintillae singulae, imò quafi ardentissime faces deuot●s accendunt an mos, &c. id est ibid.  even to think of the Saints( saith a Saint) is in a manner to be with them. Then do wee most desire to see them, when wee hear the best of them.  

b Honor in bonos à conseruis collatu● beneuolentiae significationem apud communem Dominum habet, &c. Basil. in 40. Martyr.  Lastly, our duty is hereby discharged, and ourselves acquitted from suspicion of envy, when we give praise, where it is due. Yea, it is a sign that men are praiseworthy themselves, when they are ready to yield the worthy their due praises. And God doth grace such officiousness commonly with the like recompense. The commendation which here Elisha giveth to Elijah, is afterward returned to him with advantage. 
c 2. King. 13.14. Ab altero expectes alteri quod feceris.  he thus praised Elias when he was departed, but he had, and heard the same praise while he lived: Elias received this praise from him, a private person; but he received the same from joash a King. Thus shall they bee honoured themselves that honour the honourable: God shall cause their praises to be paid them again with interest. So lawful, so profitable, so commendable is it to give the godly their due commendation.  
And this is best done after their decease: 
d— said scillicet vltima semper expectanda dies hom ni est— &c. ovid. Metam.  The best praising is at parting, as here Elisha doth by Elias: 
f Quamdiu quis subiacet mutationi non potest cum securitate laudari— quia tunc stabilis & firma laus est, quando meritum non poterit iam per●r● laudati. Salu●an. ad Eccl. l. 4. & vid. Ambr. de bono mortis. c. 8.  for then is praise freest from suspicion of flattery, none supposed to bee so base as to fawn vpon the Dead: 
e Ne laudaueris hominem in vitâ Ecclus. 11.28. Nos in vitâ suâ laud●re hominem perhibemur. Quomodo n●mque secura laudatio, ubi nec ipsa vita secura? Bern. in fest. om. fanct. ser. 5.  Also then wee are sure that wee praise a man safely, when wee are sure that he is in safety: for how can praise be safe here, where life itself is not safe? While a man is subject to mutability he, cannot be praised with security, saith Saluian; But then is praised firm and steadfast, when the desert of the praised cannot perish, nor be lost. Then may we say, that a Ship hath made a good voyage, when we see her safely arrived at the harbour; 
g Non coronabi ur nisi legitimè certaue●it, ( ait Tuba illa coelestis, 2. Tim. 2.) & legem certaminis ab ore Legislatorus ausculta; Qui perseuerauèrit usque ad finem, saluus erit. Nescis quis sit perseueraturus, &c. Illorum lauda ●i●tutem quorum iam certa victoria est, &c. Bern. ubi supra.  It is the evening that crownes the Day, and the victory that carrieth away the crown. 
h Basil. in epistolis, Tom. 2.  Saint Basil observeth, how that Christ himself would not be published, until such time as he had suffered and was risen again. Before his Passion, when he had done a Miracle, he gave this charge, See you tell it no man; After his Resurrection, he gave the Commission, go ye forth into all the world, &c. To show us, that as he who continueth to the end shall be saved, so he who is so saved, may safely bee praised.  
I am loathe to dispraise the living, while I speak of praising the Dead; yet so I must do by some, else I cannot make right use of this Doctrine, which warranteth us to praise the Dead. For, by this warrant, three sorts of people are justly touched, and taxed.  
Those who condemn all Funerall-Sermons, or in them whatsoever is spoken in commendation of the deceased: vpon what ground, save their own fancy, I could never yet find. Sure I am, that in the one, they do cross at least, if not condemn, the practise of the Christian Church ancient and modern; in the other, they would seem to bee wiser then the holy Ghost himself. They would think it harsh to be compared to the Ape in the Fable, who would persuade all Beasts to make themselves bare, because he was so: and they would think it rash to say, that because they do nothing praiseworthy themselves, therefore they would haue others deprived of their due praise.  
Others again do hit vpon the contrary extreme, and are too exuberant, lading men with hyperbolical praises. They study more to extol the Dead, then to edify the living, commending men, not for that which was in them, but for that which should haue been in them. 
d Est istud quibusdam studium in speciem quidem sanctum, said tamen in eptum, Sanctorum lauds in immensum attollere, dum illis tribuant, n●n quantum adfuit, said quantum i● is, optent adfuisse. Hi Christum si queant, m●iorem quam est cupiunt reddere. Erasm. in vita D. Hieronym.  Such obsequiousness, howsoever pious it may seem in show, it is indeed but peevish; for such men( said a learned Man in his generation) if they could, would make Christ himself a better man then he is.  
The last and worst sort are they, who not onely give not the Dead their due praise, but detract from them their due, and instead of affixing on them more then their own, they neither will themselves, nor suffer others to ascribe unto them their own. I haue heard of some, who haue snarled at the Preacher for giuing the Defunct his due praise, when yet for modesties sake, he hath given him less then his due. Thus envy and baseness cannot abide to hear that ascribed unto others, which is wanting in themselves. Thus do Hares insult over dead lions: But God will make their memories to rot, who wrong their memories whom he will haue to remain in everlasting remembrance.  
I am weary of striking this harsh string of reproof, though no reproof bee harsh enough for such: I do more willingly descend to exhortation. Let men learn to deserve well while they live, if they desire to be praised when they are dead. I will honour them that honour me, saith the Lord: The best praise is of God, not of man; all true praise is from Piety: let him therefore study to be gracious, who will be graced; let him be pious, who will be praised: such shall haue praise not of man, but of God; yea, first of God, 
Bern. ad Arton. Episcop. Epist. 23. Gal. 2. Volo te talium praeconijs delectari, qui tam timeant palpare vitia quam detractare virtutibus. Veri sunt illi laudatores, qui ita bona laudare so●eant, vt lactare in malis non noverint. Bern. ad Sugger. abbot. Epist. 8.  and then of man. Safely may such bee praised at their death, who in their life time could say with Paul, I live, yet not I but Christ liveth in me. I would haue you pleased with the praises of such men( saith Bernard to a friend of his) who fear as much to flatter 'vice, as to detract from virtue. They are true praisers, who use so to praise men for their good, as that they know not how to soothe men in evil. Begged praise from flatteries, is no better then bought or borrowed tears from hired mourners. Such are verbal praisers, but real reproachers.  
Gentlemen, I am sure, that you do know, and I hope that you do consider, that you shall once die. I presume also, that you desire to haue your funeral graced with a Sermon, by some grave Preacher. I am sure, that your Executor will expect, that the Preacher speak something in your praise in his Sermon. Else, it may bee, he shall bee rewarded as Simonides was by the Champion, 
Quintil. Institut. l. 11. c. 2.  when hired to make Verses in praise of him, he praised Castor and Pollux, and when he should haue received his pay of him who hired him, he was turned over to be payed by Castor and Pollux, whom he had praised. So shall the Preacher, though he praise God and profit the people never so much, by the funeral Sermon, be turned off without pay, or payed with reproach, if he praise not the Dead. But that is all one to us, who make not merchandise of the Word of God; 
2. Cor. 13.8.  We can do nothing against the Truth, but for the Truth, saith the Apostle. Will you haue us praise you at your death? 
1. Cor. 4.5. Magnus laudator, & vehementer: ambienda laudabo. Bern. in Fest. omn. Sanctor. Ser. 5. Isai. 5.20. Psal. 5.24. Quando qui omnium Dominus praedicat aliquem, ac benedicit, sublimior est omnibus qui talis est, etiansi ab omnibus vituperetur: quemadmodum & è contrary si ipse non laudauerit; nihil profuerit etiansi omnes depraedicent. Basil. in Psal. 5.24. tom. 3.  do that which is praise-worthy while you live. Get you first the praise of God; A great praiser( saith Bernard) and a praise greatly to be desired, to bee praised by the greatest. Let God praise you, and we will not be sparing in your praises. do that while you live, that wee may boldly and safely report of you at your Funeral. Otherwise know that your Houses full of gold and silver shall not hire us( except you can find out among us, one as bad or worse then Balaam) either to curse where God blesseth, or to bless where God nurseth; and so to lay ourselves open to that fearful imprecation, Woe be unto them that call good evil or evil good. But thou, O Lord, wilt bless the righteous, thou wilt compass him with favour as with a shield: Vpon which words of the Prophet, blessed Basil aptly infereth thus; When he who is Lord of all men, blesseth and honoureth any man, such a man is advanced above all men, yea, though he bee blamed and reproached by all men: Whereas on the contrary, if the Lord praise not a man, it will nothing profit him though all mens mouths be filled with his commendations. Thus to be loved while you live, and to be lamented and praised at your death, is a great blessing, and greatly to be desired: if you desire it, you must endeavour to deserve it, deserve it you may( right worshipful) if living, you bee careful to bee such as Elias and Elisha were.  
The Chariots of Israel, and the Horse-men thereof.  
Not such Chariots as were used in the olympic games; for race onely and for sport, which raise a dust and keep a rattling, but are neither for defence of the country, nor offence of the enemy. Nor yet hooked Chariots( such a Antiochus and Mithridates used) running on the wheels of your private ends, labouring to hook all commodities into your own hands; or being( as Vegetius saith, 
Vegetius de re militar. l. 3. c. 24.  those hooked Chariots were) at your first entering a terror by executing iustice, but afterward a derision, by too much remissness. Least of all such Chariots as we read of, 
Isai. 21.7.  Isay. A Chariot of Asses, and a Chariot of Camels. And as you must be good Chariots, so you must be good Horse-men too: not such feeble Horse-men as young Phaeton, who could not guide his Horses, 
Fertur equis auriga— Virgil.  but was haled by them; not suffering your Horses, your seruants to guide, or rather ride you at their pleasures. Nor yet such light Horse-men as are fit for nothing, but for Spies or Scouts, 
Equites leuieris armaturae a● agendas praedas, ad exploranda castra, &c.  and to drive away the prey; such as can gallop, yea, fly on winged Pegasus for preferment; slow-paced as snails to do Church or Common-wealth any service( as Bernard complained of some in his time) fly boats for their own profit, 
Ad sua strenui ad communia pigri, Bern.  very Sluggs for the republic. But you must be Equites Cataphrasti, horse-men armed at al points, for the service of God and your country. happy those Countries who haue such Chariots and Horse-men, as Elijah and Elisha were to Israel. These drive away more dangers then our Fleet did in eighty eight; and import more commodities, then ever the Carricks or the East Indian adventurers, brought into the Land. Worthies, you must be careful to be such Chariots as Elijah was; if ever you mean to mount up into heaven, in the fiery Chariot of Faith and a good Conscience, as Elijah did.  
Time, and your expectation, summoneth me to the sad occasion of this dayes sorrowful solemnity. But at which part of my Text shall I begin? Whether at the Exclamation or at the Acclamation? Whether with complaining or commending? Shall I first lament my private loss, or deplore the public calamity, in the parture( I may say rapture) of Elias from vs. Me thinks I could here stand with Elisha, not a whole hour, but a whole day, astonished, amazed, crying, complaining, My Father, my Father: ever since he made choice of me freely unto this place, to bee unto him by function a Father, he hath been unto me in love and affection, not so much a Patron as a Father. Pardon me therefore, if I seem somewhat exuberant in complaining or commending: it is not my custom; but I never spake at the funeral of a Father( such a Father) before; if any man shall tax mine officiousness, I entreat him to suspend his censure, until such time as he himself haue foregone a Father, and such a Father, as I( I may say as we) haue done.  
If I should attempt to open the treasury of his virtues, and acquaint you with the particulars, the task would be too tedious, and some might hold it superfluous. A godly life that hath been weaving a piece of sundry several virtues, some threescore yeeres and above, cannot haue a due and equal commemoration in a few minutes: Besides, he was a Candle set on a candlestick, a city built on a Hill, he stood in place of view and eminence, and therefore his actions cannot bee hidden; and( as one saith) It is a superuacuous service to commend the conspicuous. 
Superuacanei laboris est commendare conspicuos. Symmach. l. 3. Ep. 48.   
Yet for their sakes who knew him not, or not so well as myself, or knew him, but forget to follow him; I will single out some of his virtues, and present them to your memory and practise. Herein I will use such choice, that you may see I aim at brevity; and yet so affect brevity, that I defraud not the dead of his due, nor God of his glory; leaving much unspoken, and speaking that which may bee of most especial use and example.  
The principal Graces which I offer to your Consideration, I do refer to these three Heads:  
His 

piety.  
equity.  
charity.    
The first, will declare him as a Christian; the second, as a Magistrate; the third, as a Man: The former will show his deportment towards God; the second, his carriage in the place of Iustice; the third, how he behaved himself towards all men.  
Concerning his piety, you may be pleased to take a view thereof, according to his public and private Exercises therein. For the public; he was a constant hearer of Gods Word, a due attendant in the Courts of Gods House, and( according to the Hebrewes adage) he accounted those Garments most gay, that were soiled with the dust of the Temple. His timely repair thither, shewed his zeal for that which was to be performed there; being more early at the Church, then many of his inferiors in age and place( and these nearer unto the Church) were out of their Chambers. This course he held even in his old age: Distance of place, distemper of Weather could not with-hold him; but he adventured the health of his Body for the food of his soul. And this appeared in his last approach to the Saturday 
* At Saltash.  Lecture, so far distant from his Dwelling, in a could frosty Morning, and that by Boat: The fire of his zeal making him to contemn the coldness of the Water and of the Weather; where it is very probable, that his last sickness first saluted him. What should I speak of his comely and Christian gesture in the Temple? where he remained as in the Chamber of Presence, and in the eye of the heavenly King, and his holy Angels. This, this, is a sure sign of a Saint, to hunger and thirst after the Word of Life; and having once tasted that Manna, to say, Lord evermore give us this Bread.  
And as he loved the food, so he loved the Feeders; as he embraced the Message, so he entertained the Messengers: loving the Ministers, for their ministery; having the Labourers in especial honour, 
1. Thess. 5.13.  for their works sake. If they were painful and conscionable in their Calling, he highly regarded them, how plain or mean soever their persons were to the Worlds appearance. How acceptable to him were the feet of those, who brought the glad Tidings of Peace? From Scotland, Ireland, and the Netherlands, haue they come, that haue drank plentifully of his favour and bounty. Therefore not I alone, but many of my Brethren may say with me, Alas my Father! especially in this could Age, wherein Ieremies Lamentation may well bee taken up by us; They respect not the Priest, 
Lament. 4.16.  they favour not the Elders.  
In his private piety, wee will note especially the continual Diet which he kept for his soul: for generally he gave Meales of Prayer, Reading, and Meditation unto it, as he did unto his Body. Morning and evening at least, with david, he prayed unto the Lord. In his Chamber quietly he examined himself, and communed with his own heart, that he might stand in awe, and not sin. That part of the Sabbath day, which he spent in his own House, he employed in Reading, and in meditating on that which was taught in the Temple; writing down in a book such Notes, as most nearly concerned his own soul and Conscience. This book was found in his study after his Death; in which also, was contained a diary of his Life, for sundry yeares before his Death; observing and registering therein, for his own remembrance and use, what Temptations he had sustained, how he had resisted them; what combats and Comforts he had found, what favours and Blessings, temporal and spiritual, he had received of God. he hardly left any godly book out of his hands, in which he found spiritual comfort. he red over at least seven times that godly work of that worthy man of God, M. Rogers, wherewith he was greatly affencted, and out of it he extracted sundry observations, for his private use. certain Houres of every day he divided from the World, and apart by himself conferred with God. A most excellent and divine practise, to sequester some Houres for Meditation; that looking into the glass of Gods Law, and thereby washing away the spots of our Life from the face of our soul, wee may with more comfort and courage approach unto Gods Presence, and exhibit unto him our humble Petitions.  
Hitherto I refer another exemplary virtue, and may well insert it among his private Exercises of piety: A careful and religious Care for the education of his Children; he desired, that his Children might also bee the Children of God. For this cause, he sought out such Teachers for them, as were commended for Religion, no less then for Learning; and to such he sent them, far from home, when as some of them were yet very young; sparing no cost for their breeding in the most eminent places of the Land, in the universities and inns of Court, that they might like himself prove profitable to Church and Commonwealth. And to ballast their knowledge by Iudgement, and to advance iudgement by experience, and to purchase experience by travell, he sent the most of them into foreign Countries, alway making choice of such places for their travell, whence they might return home free from the tainture of irreligion and superstition. Neither did he, as some Parents do, demolish himself, what he builded by others, and by evil example at home, obliterate the good which they acquired abroad. But as he procured them other Tutors for instruction, so he himself was a Tutor to them by example, being careful that none of his should behold any thing in him, which might be evil for them to imitate. He also drew up a book of such notes and passages in the Bible, as he had found and proved to be comfortable and profitable unto himself, and dedicated it unto them. Thus he provided well for them all in this world, but his greatest care was to acquire for them, An inheritance, incorruptible, undefiled, that fadeth not away, 
1. Pet. 1.3.  reserved for us in heaven.  
In his Iustice and integrity, I take notice of two things especially; first, his Incorruption. I doubt not but if he now asked of us all with Samuel, 
1. Sam. 12.3.  Whose ox haue I taken? you would be all ready to return the peoples answer, Thou hast not defrauded nor oppressed us, neither hast thou taken ought at any mans hand. Who hath ever seen or heard, that either he, or any for him, did let in injustice in a basket at his door, as Paul was sometimes let out at a window? I haue good reason to beleeue, that in this point especially he could say with the Prophet, I haue washed mine hands in innocency. Secondly, in his Iustice, I observe his care, readiness, and boldness to maintain right, and to resist wrong. Herein he was resolute with job, and courageous with jethro, 
job 1.29.  for he broke the jaws of the wicked, and plucked the spoil out of his teeth. And like that royal and resolute shepherd david, When a lion or a bear took a lamb out of the flock, he smote them, and delivered the lamb out of their jaws: so that there is no ioy left for his Death, but to lions and bears, the devourers and grinders of the Innocent. I know that in his Office of Vice-wardenshippe, he often desired to haue some divine a spectator and arbitrator of his proceedings, taking myself sometime in stead of others, to bee present at the scanning and censuring of cases, desiring to decide all matters by the best rule of religion and conscience. And herein also he symbolized with job, 
job 29.26.  The cause that he knew not, he preached out.  
I come now to Charity, the last that I proposed, but not the least part of christianity. Hereof it is well known, that he worthily performed both parts; that of Giuing, and the other of forgiving. For the former, that which is said of the righteous man, may truly bee engraven on his tomb, 
Psal. 112. 2. Cor. 9.9.  he dispersed, he gave to the poor, his righteousness remaineth for ever. He was none of those rich men, 
Communia possidentes propria faciunt occupando. Basil. in diuit. auar. ser. 1. Tom. 1.  of whom the Father speaketh, Who possessing things common, do enclose them as their own: rather, what was proper to himself by owning, he made common to others by imparting. again, with job, he with-held not the poor from their desire, he caused not the eyes of the widow to fail. he did not eat his morsels alone, but the fatherless did eat with him. He saw not any to perish for want of clothing, he suffered not the poor to bee without covering. How many loins haue blessed him, who were yearly clothed with the fleeces of his sheep? He remembered Pauls charge to the rich in this world, 
1. Tim. 6.  and therefore endeavoured to be rich in good works: and whereas he might by parsimony, or by this ages Alchymistry( which he ever abhorred) usury, haue heaped up as much wealth as any in the West, having as great means, and a longer time to increase then the most, he rather resolved to lay up for himself a good foundation against the time to come, and by an heavenly alchemy, 
Caecorum baculus, esurientium cibus, spes miserorum, solamen lugentium. Hieron. ad Heliador. Epitaph. Nepotian. Fores eius pauperum ac debilium obfidebant examina. Hieron ad Salv. Matth. 19.24.  to turn temporal riches into eternal. This he did by being( as S. jerome saith Nepotian was) The staff of the blind, the food of the hungry, the hope of the miserable, and the comfort of mourners: His house was an hive, about which daily swarmed the poor and the feeble, as the same Father saith of Nebridius. He had red in the Gospel, that it was as hard for a rich man to enter into the kingdom of heaven, as for a Camel to creep through the eye of a needle: Yet he had learned also how to make the camel pass through the needles eye, 
Didicimus quomodo cam●lus introire posset per so amenacus, quomodo animal tortuosum deposito pondere sarcinarum assumat sibi pennas columbae, &c. Hieron. ibid. Isa. 60.6.  namely, by casting off the bunch on the back, the superfluous load of riches, and by doing as the Camels and Dromedaries did in the Prophet, bring their gold and incense unto the Lord. he knew that riches would take themselves unto their wings, and fly into the air; to prevent that, he made or gave them better wings, the wings of a dove, that they might fly higher, namely into heaven. He renewed, at least retained that fugitive virtue, Hospitality, which is almost fled out of the country: A constant and famous House-keeper, for at least forty yeares continuance. He was none of those Lay-Non-residents, who build faire houses, and immediately fly from them into some cabin in a town or city, as if they feared their houses would fall down vpon their heads, if they should abide and feast in them as Iobs children did. He was none of those, who make their stable their Table, their backs their buttery, their mouth the kitchen, and their nostrils the chimney. But his house for many yeares was the center of charity and hospitality, wherein met the lines of poor and strangers, drawn from a large circumference round about him. How many an angel hath this righteous Lot entertained in his house? How often hath this blessed Abraham feasted in his Tent the blessed Trinity? And least at any time he should exclude the worthy, how many times( unawares) hath he admitted the unworthy? O blessed Nehemias, of our Age and Coasts! I doubt not but that the Lord hath remembered thee also in this.  
The second part of charity consisting in forgiving, was not omitted by him: 
Col. 3.12.  an especial fruit of Election, as witnesseth the Apostle. Wrongs he received, for who is he in this world that shall not? and that from Equals, inferiors, at home, abroad: at first, he would be somewhat tender, but Conscience and Consideration soon qualified his Choler. he never sought reuenge against the Higher, nor wrought reuenge against the Lower, but pardoning where he had Power, he shewed that he had no Will, where he had no power. Lastly, He met at Table a Gentleman of the better rank of this Shire, between whom and him there depended some Law-contentions. he drank to him, and  told him, that they were both old, and wished that charity might bee continued; as for the Law, he might do as he pleased. Who can doubt of the truth of Christs Promises? he is surely forgiven who was so ready to forgive.  
unto the two former I cannot but annex a a third act of charity, wherein he excelled; The study and industry of making peace and reconciling differences: wherein, as God gave him the grace to affect it, so he endowed him with a rare gift to effect it. 
Vid. Horat. ep. 2. l. 1. & satire. 5. lib. 1.  He was a Nestor, a maecenas in this behalf. I haue known him to buy other mens peace with his own purse, when they through obstinacy would not purchase that jewel to themselves. Blessed Man! thou wert a Peace-maker among Men, no doubt thou now enjoyest that Peace of God, which passeth all understanding. How can it bee false which the great Peace-maker hath said? Blessed are the Peace-makers, for they shall bee called the sons of God.  
unto these his virtues, I add as a corollary, the crown of virtues, that is, his Continuance and perseverance in these and all the rest of his virtues. he was truly a three of God, 
Psal. 1.  planted by the Riuers side, even the Riuers of the Water of Life, 
revel. 21. Psal. 92.14.  his leaf did not fade, but he brought forth more Fruit in his old age: then most good, when he drew nearest to his chiefest Good: and beginning to bee good betimes, he continued; yea, he increased, and was best at last. He well deserved with Mnason the Title of An old Disciple: 
Act. 21.16.  Few I think, of his degree, can prescribe beyond him in christianity. 
1. Sam. 2.19.  With Samuel, he came to serve the Lord, almost in his long coats, and with Simeon, 
Luke. 2.25.  continued just and devout until his very last dissolution. And this is an evident sign of saving Grace, when one begins betimes, and continues still in a religious course. The heavenly King cannot but honour his old Pensioners. In whose service this Christian Knight continued to the end, wee may therefore safely pronounce him saved.  
This his godliness, wanted not recompense even in this Life: for piety( you know) hath the promises of both lives. First, God blessed him in his Person with many dayes, the crown of yeeres, he is carried to his grave like a Ricke of corn, not mowed down before his time. He enjoyed the blessing promised to the man that feareth God, and walketh in his ways, for he saw his Childrens Children, 
Psal. 138.1.6.  and Peace vpon Israel. He was a Grand-father by all his Children, who lived to marriage, and a great Grand-father by his eldest. he was blessed in his wedlock, having three such wives successively, as any one of them might suffice to make an Husband happy; which blessing, I heard him lately aclowledge with great thankfulness. He was blessed in his Children, for having many, he had none whom he might be ashamed to own; yea, he might haue been an happy Father in any one of them, though he had no more.  
He was blessed in his Honours and dignities, having held with reputation the greatest in his Shire, being twice sheriff in two yeeres, 
Inter honorum cu●mina sic vixit vt se ad Christum crederet prosecturum. Hieron. ad Saluin.  so remarkable for strange events, that they haue not been paralleled in our Age: yet in all his Dignities most happy in this, that he so held them, as holding it his best dignity to bee a Christian, and his highest preferment to go to Christ.  
Lastly, he was happy in that which makes a man for ever most happy, or most miserable, namely, in his death, a short sickness making way to a quiet and peaceable dissolution. When I first came to visit him, his hast was that having settled his estate for the World, he might the more freely dispose his soul for God. Exhorting him once to haue a strong Faith and a good Heart, I cannot forget his answer, That it had been always a part of his daily prayer, that God would give him a faithful Heart, an humble Heart, a charitable Heart, and a thankful Heart. briefly, in his departure he somewhat symbolized with Elias, for the Mantle of his mortality, not violently pulled, but quietly falling as a cloak from him, his soul did suddenly fly up on Angels wings into heaven; where, with Elias, and all other blessed Saints of God, it abideth in ioy eternal.  
Thus hast thou left us, noble Sir anthony, too soon for us, in the best time for thyself, and which is worst, 
Master Ambrose Rous, his eldest son.  thou sentest him before thee in whom we hoped to haue enjoyed thee: and our Elisha was taken from us before our Elias, who should haue comforted us for the loss of our Elias, by continuing his virtues. But he was taken away before thee, and therefore hath left us the more sorrow for thee. Yet should we not so much grieve that thou art gone, as rejoice that we enjoyed thee so long. Thou hast fulfilled thy dayes, and numbered thine Olympiads; many Worthies haue come short of thee by as many Yeares as virtues: True; but wee haue lost a Father, a Father of the country, of Religion, of piety, a Father of Iustice and equity, and who can deny men leave to lament the loss of such a Father, at last, though they enjoyed him never so long? hadst thou lived as many Centuries as thou didst Scores of yeares, posterity would never haue surfeited on thee, but at the latest date would haue been loth to haue left thee, and would complain at last that they were too soon bereft of thee. 
Quis tamen in Patrem quem summa senecta resoluit imperendi lachrymas jure ne●●●e potest? Vixerit innumeros aequ●nt Nestoris annos impertent vitae tempora longa suae immaturus obit: Pietatis iura parentum, Non vitae lachrymus non posuere modum. Scalig. in Epiced. Theodor. Bezae.  A Fathers death ever comes too soon, live he never so long. Who can prescribe limits to the life of Parents, or stint tears for their death, when it cometh, though it were never so long before it came?  
But seeing thou hast left us, wee must now leave thee, till we do follow thee. I therefore now turn my speech from the Dead to the living, who are here taught that they also must turn from the living to the Dead. My desire is that all here present, and some above all, and myself first of all may draw some profitable use out of all that which hath been delivered.  
First, myself must hence learn, and so may all you with me, to repose our trust in God, for vain is the help of Man. Trust not in Princes, their breath is in their Nostrils, they return to their Earth, and then all their thoughts do perish. But if we make the almighty our defence, when Father and Mother faileth us, he will sustain and support vs. he taketh our Friends, our Fathers, Patrons, Benefactors into heaven, that wee may learn to sand our hopes and affections thither, and to lift up our eyes to these Mountaines from whence cometh our help; for our help is in the Name of the Lord, who hath made both heaven and Earth.  
To the heir of our Elias, to the Elisha that must succeed him, I wish that( if it bee possible) he may also exceed him; that the Spirit both of his Grand-father and Father, may bee doubled on him, that he may inherit their virtues as well as their Possessions, and so far surpass them as they did others: That the Mantle of Elias may remain with him, and that the sons of the Prophets, when they see him, may say of him, The Spirit of Elijah doth rest on Elisha; That he may do worthily in Ephrata, and bee famous in Bethlem. 
Ruth. 4.11.   
To the rest of the Branches of this noble stock, I wish, that as they haue fairly begun, so they will proceed, to show themselves worthy sons of such a worthy Father, that wee may still bless God for him, and his memory for them. No better patrimony could he leave them, then the president of his piety.  
Gentlemen, and You, who come hither to perform the last Office, and exhibit the last act of love to the Deceased, learn of him to bee Fathers of your country, Patrons of the Church, louers of the Word, embracers of the Ministers of the Word, preservers of Peace, the Eyes of the blind, the staff of the Lame, Zealous for Gods glory, worthy Patriots; that when you shall leave this Vale of misery, you may be dismissed with this honourable acclamation, The Chariots of Israel and the Horsemen thereof.  
Generally all here present, humble your souls before the almighty; know wee, that for our sins and unworthiness, the Horsemen of Israel and the Chariots thereof are taken from us; and their taking away, importeth great evil to ensue, if wee prevent it not by speedy repentance. Behold, in one week, two such Wounds inflicted on us, 
M. Richard Carew of Anthony, and Sir Anthony Rous, died both in one week.  in the Death of two Worthies, that our county never felt the like blow so suddenly, in the eldest mans memory among us: and I suppose, that the eyes of the youngest will scarce see it closed up, by the recovery of the like Two again. In four or five dayes, two wheels of our Chariot were broken, two Horsemen of Israel were taken from us into heaven. If wee see not in ourselves the cause of this calamity, wee are too blind: If seeing it, wee seek not to the remedy, wee are too brutish: The remedy is, mature Repentance. This will stay Gods hand, that he proceed not further, in taking more Fathers from us: Yea, this may turn Gods Anger into mercy, and cause him to raise up more Fathers, more Chariots and Horsemen for vs.  
Which God the Father grant unto us, for his son Iesus sake: To whom, with the Holy Ghost, three Persons blessed for ever, bee ascribed( as is due) all praise, Power, Might, majesty, Dominion, and Glory, now and for ever. Amen.  
FINIS.