IN these words we have,

• 1. A double cause,
• 2. A double effect.

1. A double cause;

• 1. Elisha's Vision,
• 2. The cessation of the Vision.

1. Elisha's Vision, and Elisha saw it. Here observe,

• 1. The Object.
• 2. The Act.

1. The Object. In the verse before the Text we are told, that Elijah was taken away (not by a natural death, but) by a fiery Chariot, and Horses of fire Mr. Jackson up­on 2 King. 2.12.; by the holy An­gels appearing in such a likeness: this was the object of Eli­sha's Vision, he saw Elijah taken up towards Heaven in a fiery Chariot with fiery Horses. Herein God suited Eli­jah's death to his life; his life burnt with zeal for the pure worship of God, and he was translated into Heaven in a fiery [Page 2]Chariot, with horses of fire; his zeal for God made him hated of all sorts of men: but God did not onely set a mira­culous mark of his favour upon him, whilest he lived per­secuted to the death, but sent for him to heaven in extraor­dinary pomp, causing a troop of the heavenly host, his own immediate guard, to be his Conveys, to declare him to all ages, to be a man high in his favour: But so much for the object, or what Elisha saw.

2. The act upon this object is here emphatically set down, And Elisha saw it, or was seeing it, according to the He­brew. Hereby we are not onely assured of the truth of the transaction, but Elisha was assured of a double portion of Elijah's spirit; for this was the onely condition thereof, If thou shalt see me when I am taken from thee, it shall be so unto thee; but if not, it shall not be so 2 King. 2.10.. But so much for the first cause mentioned in the Text, Elisha's Vision. There is another, and that is,

2. The cessation of the vision, and he saw him no more. God withdrew Elijah to a state invisible. Elisha saw E­lijah taken away, but after his ascention he saw him no more. Thus we see the double cause mentioned in the Text. There is also.

2. A double effect mentioned in the Text; each cause hath its effect set down: the effect of Elisha's vision is E­lisha's Cry; the effect oft the cessation of the vision is Eli­shah's taking hold of his own clothes, and rending them into two pieces: Elisha's crying and rending his clothes, shew how he was affected, when he saw Elijah taken quite out of his sight: the matter of his cry, or what he said, shews why he was so affected thereat. Here therefore I shall con­sider two things.

• 1. How Elishah was affected.
• 2. Why he was so affected with Elijah's being taken away.

1. How he was affected. He was affected with very much grief of heart. This is evident in that,

[Page 3] 1. It is said, he cried out Et ecce ulu Ians. Int. Lat. Vers. Syr. in Bib. Poly­glot. Clamavit con­stitutus in tor­mento, vel op­pressione, cla­mavit voce que­rulâ Avenar.; the word signifies the cry­ing of one in misery; a complaining cry. It is used to ex­press the cry of the poor under oppression, Ezod. 22.23. Here the word is in the second Conjugation, and Gramma­rians tells us that addeth to the signification, vehementer cre­bro. He cried as one afflicted vehemently, and frequently.

2. It is said (according to Junius and Tremelius Quod Elisha videns, ipse cla­mavit, & donec non viderat c: um amplius.) he cried until he saw him no more.

3. It is said, he thus cried, my Father, my Father: now these words are expressions of sorrow and lamentation, as appears by Joash his weeping over this Elisha, and saying these very words, O my father, my father, &c 2 King. 13.14.. and by Gods saying, That there should be no lamentation for Je­hoiakim, saying, Ah my brother, or Ah Lord, &c Jer. 22.11..

4. The words are doubled, My father, my father: Thus David express'd the greatness of his grief for the death of Absalom 2 Sam. 18. [...]3.; The king was much moved, and went up to the chamber over the gate, and wept, and as he went, thus he said, O my son Absalom, my son, my son Absalom: would God I had died for thee, O Absalom, my son, my son. It is not alway true, that the greatest grief speaketh least Curae leves lo­quuntur, ingen­tes stupent.; some­times (like some Eccho's) it doubleth, yea, trebleth the word.

5. It is said, He rent his own clothes in two pieces. This was an usual ceremony among the Jews, to express sorrow of heart, even the rending of their hearts, and the wounds which sorrow made on their souls Vt dolorl suo satisfaceret. Sanct. in locum.. All these particulars shew that Elisha was affected with very much grief for the loss of Elijah. I come now to consider,

2. Why he was thus affected. In the emphatical matter of Elisha's cry, we have implied, if not exprest, two sorts of causes of his sorrow:

• 1. Outward,
• 2. Inward.

1. The external causes were his own particular losse, and the publick loss.

[Page 4] 1. His own particular loss: The loss of Elijah was unto Elisha, as the loss of a dear father to a loving child. My father, my father: Elijah was not father to Elisha by na­ture, but by a surer bond, even by grace. Elijah having no son, adopted godly Elisha for his son, made him his heir, and bequeathed unto him a spiritual legacy, even the inhe­ritance of his spirit doubled upon him; and therefore Eli­shah's loss was greater then if he had lost a natural Father. Kindred by blood is nothing so near and dear as that by grace; Elijah was not onely as a Father, but as a double Father to Elisha, and therefore the word is ingeminated, My fa­ther, my father, q. d. O my heart is even broke, and would you know the reason? why, I have lost a Father, I have lost such a Father, I have lost a double Father, I have lost my Father. Elijah had not onely adopted Elisha for his spiritual son, but he was his Master Naaman's ser­vant gives the title of Father to his Master, 2 King. 5.13. and Teacher It was com­mon among the Jews to give the title of Fathers to their Masters and Teachers. [...], in 1 Pet. 1.18. signifies what their Doctors and Teachers delivered to them. See Mr. Patrick's Serm. at the Fun. of Mr. J. Smith. at the end of his Sel. Disc. p. 488.; yea, he was his Fatherly Master; he taught him with such fatherly care and affection, as if Elisha had been his son as well as his scholar. This was one cause of Elisha's sorrow, the loss of such a Lord, Master, and Father; The o­ther external cause was,

2. The Publick loss. Elisha begins with his own pecu­liar loss, but he doth not end there: It's true in publick ca­lamities we may lawfully lament our peculiar afflictions, as Elisha here, and Jeremy in the general desolation of Israel crieth out, I am the man that have seen affliction, &c Lam. 3.1.. but then is sorrow worth the doubling when it is not onely for particular, but publick losses. Elisha did not onely lose his Father; but Israel lost their conduct to heaven, and their strength on earth: My father, my father; the Chariot of Israel He calls him by this name in an allusion to the Chariot, wherein he was fetch'd to Hea­ven, and would express by this form of speech the good service he did for Israel, Id Ib p. 492., and the horsemen thereof. Elijah was unto Is­rael what Chariots and horsemen are unto an army: he was instead of an army to all Israel, their security and safe­guard. The Chaldee Paraphrast, and Arabick Version V. Bibl. Poly­glot. read the words thus; Thou wast better to Israel by thy Prayers, than Chariots and horsemen. Hinting this most [Page 5]certain truth, that praying souls are a Lands best munition V. Mr. Charles Fitz Geffery. on 2 King. 2.12.; There seems to be a kind of solecism in the Prophets speech, My father, the Horsemen of Israel: How can one man be horsemen? How can one man be many men? Is it not usu­ally said Unus vit, nul­lus vit., one is none? Hereby is intimated, that one praying soul is as good (if not better) munition, as a whole Army Royal. The Prophet tells us Isa. 65.8., that for one good grape, the whole cluster, yea the whole vineyard shall be fenced and pre­served: What a mad age then do they live in, in which the worlds Horsemen and Chariots are entertained as the Souldiers by the Bores in the Low Countries? They cannot be safe without them, and yet they cannot abide them. What do such mean? Are they weary of their safety? Alas poor sinners! Is it nothing to turn the edge of the Saints Prayers against your selves, and so make your own Horsemen to run upon you, and your own Chariot wheels to run over you? Verily, if you turn the prayers of Saints against you, their prayers will quickly turn the God of Saints against you. But so much for the external causes of Elisha's grief.

2. The internal causes are also two.

• 1. His high esteem of Elijah,
• 2. His dear love unto Elijah.

1. Elisha highly esteemed Elijah, and therefore he could not choose but be much grieved at his being taken away from him. His words, My Father, &c. intimate his ho­nouring him as his Father, Leader, Commander, Master: as the General of the sons of the Prophets Elijah fuit dux gregis Prophe­tarum, 2 King. 2.3, 5. Gurtus & equites con­stat praecipua esse belli robo­ra, &c. Pet. Mat [...]. ad locum., as the very host and army of Israel; yea, as the strength of their Army. Now what we highly esteem, we will be much troubled for the loss of.

2. Elisha did not onely esteem, but dearly love Elijah; and therefore also he doth so lament his removal. Elishae burnt in love to Elijah (saith one) when he spake these words, My father, my father! as if some spark had fal­len from Elijahs fiery Chariot into his heart. There is not a Child that can cry more after the breasts that give it [Page 6]suck, then he calls and cries after his Father, O my Father, my Father I Whereshall I find my Father? what will become of me without my Father? Now the taking away what we deatly love, goes very much unto our hearts: we find that Jesus himself wept for his friend Lazarus John 11.55., At this the fews said, Behold how he loved him! Two friends joyned together in cordial love, cannot part without a groan; espe­cially a Scholar and his Master, a Son and his Father. Shall not then Elisha be grieved at the very heart, when his be­loved spiritual Father was taken away from him. So much for the opening of the words. The Doctrine that naturally ariseth from them is this;

Doct. That God taking away his Elijah's is matter of grief to his Elisha's.

Gods Elisha's cannot but mourn when Gods Elijah's are removed from them, whether it be by a natural death, or any other death. This truth requires,

• 1. Explication,
• 2. Confirmation, but chiefly
• 3. Application.

1. For the explication of the sense and meaning of the Doctrine, two Questions must be answered;

• 1. Who are Gods Elijah's?
• 2. Who are Gods Elisha's?

Quest. 1. Who are Gods Elijah's, whose taking away is such a grief of heart to Gods Elisha's?

Answ. Elijah (according to Hierome) signifies the Minister of Jehovah; Gods Elisha's then are Gods Mini­sters, and such Ministers are Gods Ministers, who may be parallell'd with Elijah, though not in a parallel of equality, yet in a parallel of conformity. Gods Elijah's are Ministers like unto Elijah in the following particulars, wherein Elijah was eminent See Mr. Casei Sermon on Jam. 5.17. p. 44. &c..

1. Elijah was full of God. In the name Elijah, there are two if not three of the divine Names included. And as his name was, so was he, full of God, eminently godly. Gods [Page 7] Elijah's are onely such Ministers as are partakers of the di­vine nature 2 Pet. 1.4..

2. God did in an eminent manner communicate his coun­sels, and reveal his secrets to Elijah 2 King. 1.17. [...].9.36.10.17. Mal. 4.5. Mat. 17.3.; Gods Elijahs are onely such Ministers as are annointed with the Holy Ghost, and taught by the spirit 1 Joh. 2.20..

3. Elijah was a powerful Prophet 1 King. 17.14, 15, 16. 2 King 1.12, 14-2.8.; His very Name imports it: Elijah signifies my strong God Jehovah. He was not one­ly mighty in dead, but in word; he wrought many mi [...]acles, and by one Sermon he brought back many thousands of the Idolatrous Israelites to the worship of the true God 1 King. 18.39.: John Baptist, because of his powerful preaching, is said to go be­fore Christ in the spirit and power of Elijah Luk. 1.17.; Gods Eli­jah's are such Ministers, whose ministry is a startling, awake­ning, humbling, warming, edifying ministry; Converting Ministers are Gods Elijah's Mal. 4.5..

4. Elijah was very zealous for God and his pure worship, and against Baal, and all false worship. He pleaded Gods cause against Baal and his Priests by fire; by a fire not to be obstructed, damped or quenched by all the effusion of water upon the sacrifice and Altar 1 King. 18.17-19.10, 14.: Zeal therfore for God and his pure worship against all false worship, and halting between God and Baal, is another Character of God's Eli­jah's.

5. Elijah was as couragious, as zealous. He durst stand up for the Lord, even when he thought himself alone against the tide and torrent of the Apostacy of that generation, that was even turned Baalist: even then he appears and pro­tests against them and their Idolatry, and Apostacy to their faces, and commands and sees execution to be done upon 450 Idolatrous Prophets, under the wing of an Idolatrous Queen, and before the very face of a wicked King King. 18.18; 21, 22, 40.-19.14.: Was not here courage even to a miracle? To be couragious for God in the worst of times is another character of God's Elijahs.

6. Elijah was eminent for tenderness of spirit 1 King. 19.10, 14.. Though he was of so stout a spirit that he could bare any wrang [Page 8]and injury done to himself, yet he was of so tender a spirit, that he could scace bare the dishonours that in his time were brought to the name of God, the wrong and injuries that were offered to the Saints of the most high, and the dirt that was thrown upon Gods own Ordinances. Ministers of such a tender spirit are Gods Elijah's still.

7. Elijah was much and mighty in Prayer. The Scrip­ture calls him Israels Intercessor Rom. 11.2.; He prayed earnestly Jam. 5.17. [...].; He prayed in praying, a known Hebraisme: Verbals added to Verbs is a kind of construction among the Hebrews, which implies vehemency. Praying Ministers are still Gods Eli­jah's.

8. Elijah added Fasting to Prayer; He fasted 40 dayes and 40 nights at one time 1 King. 9.8.: Gods Elijahs still make con­science of joining these duties together.

9. Elijah was so far from living to the world, that he hardly lived in the world; his fare was hard, his rayment course; both suitable to a wilderness, wherein he chose to live among bruit beasts, rather then elsewhere among bruitish men. God's Elijah's are still crucified to the world.

10. And lastly, Elijah was persecuted by Achab and Je­zabel; he was put to fly for his life 1 King. 10.18.-19.1, 2, 3.; he was one of those holy wanderers Heb. 11.37. the Scriptures little book of Martyrs makes mention of. To be persecuted by the world is ano­ther character of God's Elijah's Praedicare nihil aliud, quam derivare in se furorem mundi. Luth.. Thus you see who are God's Elijah's. Now for God to take away either by a na­tural, or by a civil death, such Mimsters as are godly, in­timate with God, powerful in preaching, zealous and coura­gious for the pure worship of God, and against all false wor­ship; tender of the Name, and holy things of God; much in Prayer and Fasting; erucified to the world, and persecuted by the world, is matter of much grief of heart to God's Eli­sha's. The next enquiry is,

Quest. 2. Who are God's Elisha's? Who cannot but l [...]y to heart Gods taking away of his Elijah's?

Answ. Such Ministers and Christians as are like elisha [Page 9]in grace and holiness; particularly, such as are of a pitiful temper, and merciful dispofition: such was the frame of Elisha's spirit, as evidently appears by the many marks of merey he did. Such as have any bowels of pity towards their own or others souls, or to the place where they live, or to the land of their Nativity, will herein imitate Elisha in la­menting Gods taking away such Ministers as are like unto Elijah in the former particulars, and therefore called God's Elijah's, as Mal. 4.5. Mat. 17.10.11.-11.14. John the Baptist was. In a word, Gods sa­ved ones will be sure to lay to heart such a stroak. Elisha sig­nifies the salvation of God, being derived of (El) i.e. God, and (Jashag) hath saved. Such as God hath saved from the guilt and dominion of sin, and wrath to come by the preaching of the Gospel, cannot but be much afflicted, when God takes away the means of salvation. But so much for the explica­tion of the doctrine. The second thing undertaken is,

2. The confirmation of it. And herein I shall give you onely the same reasons, for which Elisha did thus lament the taking away of Elijah.

1. There are the same external causes, why those that are like God's Elishah's should lament God's taking away such Ministers as are like Elijah, as there were why Elisha should lament God's taking away Elijah: Both their own private loss, and the publick loss of such Ministers should move them.

1. Their own private loss. Such Ministers as are like unto Elijah, are unto such Christians as are like unto Elisha, what Elijah was unto Elisha. They are their spiritual Fathers; No Abraham can more love his Isaac, then such Ministers love such Christians 2 Cor. 11.11. Phil. 1.23, 24, 25.; never was the most tender-hearted Father more careful to provide for his dear children, then such Ministers for such Christians. They naturally care for the welf are of their souls Phil. 2.20., as if they were led thereunto by inward bowels and a natural instinct; when such Mini­sters are taken away from such Christians, they are taken away, who either have begotten them again by the Gospel, [Page 10]as Paul had the Corinthians 1 Cor. 4.15.; or if they were begotten by others, loved them as dearly, and cared for them as anxi­ously as the most loving Father his own Children 1 Thes. 2.7.. Now the relation that is between a, Father and a Child hath in it more of love, and more of grief than any other relation. When Joseph buried Jacob his Father Gen. 50.10., he mourned with a great and very sore lamentation. It is sad to lose a Jonathan, sadder to lose a Jacob; sadder yet to lose one Elijah; but saddest of all to lose many Elijahs. Who can think of their Fatherly bowels, of their burning love, of their gracious lips, of their heart-searching, heart-melting, heart-warming, heart-purging, heart-clearing Sermons; of their unwearied care to feed and provide for the everlasting welfare of souls; to defend and protect them from all errors, superstitions, idolatries, corruptions, to reprove and correct any thing amiss in them; not onely to give them good counsel, but good ex­ample of their cordialness in blessing souls in the name of the Lord; and not cry out, Ah our father! Ah our glory! Can a Father, can Fathers be parted with without sighs, yea tears? Can the child hold it self from crying when it wants the breast that used to seed it? Thus their own private less moves them.

2. The publick loss moves them much more. Such Mini­sters are not onely to such Christians what Elijah was unto Elisha, but they are unto Kingdoms what Elijah was unto Is­rael, The Chariots and horsemen thereof. Good men, espe­cially good Ministers, are next to God, and good. Angels, the walls and bulwarks of a Nation. It was by a Prophet the Lord brought Israel out of Egypt, and by a Prophet was he preserved Hos. 12.13. V. Bur. ad locum., saith the Prophet Hosea, q. d. Now you care not for the Lords Prophets, &c. but remember there was a time when a Prophet stood you in stead. If you did but regard your own temporal welfare, you would not slight the Lords Prophets: What had become of you in Egypt, and in the wilderness, had it not been for a poor despised Prophet among you? God's Elijah's are still unto Nations and King­doms [Page 11]instead of Armies; they are so many Davids worth ten thousands of the pleople 2 Sam. 18.3.. One calls them in the Plato­nists phrase; [...], the keepers of the world, that preserve it from being made like to Sodom and Gomorrah. Seeing then good Ministers are such publick good, See five rea­sons why good Ministers are the greatest safety to a Na­tion, in Mr. Ob. Sedgwicks Ser­mon on this Text at the Fun. of Mr. Strong. As also four reasons, why godly men (and therefore much more godly Ministers) are the best mu­nition in Mr. Fitz-Geoffery's Sermon on this Text., should not good publick spirited Christians mourn heartily for Gods taking them away? Hereby not onely souls are (in a sense) left Orphans; but Kingdoms are left unguarded, without walls and bulwarks, deprived of their Tutelar-An­gels. Thus you see there are the same external causes.

2. There are the same Internal causes still, why God's Elijah's should be lamented by God's Elisha's. The esteems that God's Elisha's still have of God's Elijah's, and the af­fections they bear unto them, will not suffer God's Elijah's to be taken away from them, unlamented by them. God's Elisha's are still moved,

1. By their esteems of God's Elijah's; good souls have still the same esteems of good Ministers, as Elisha had of Elijah. They esteem them as the greatest gift, as the best gift that ever Christ gave unto souls, next unto himself, and his spirit Eph. 4.8, 11, 12, 13.. They esteem them highly, very highly for their work sake 1 Thes. 5.12., for their office sake; and therefore cannot but be very much troubled for Gods taking them away. Thus they are moved by their esteems: They are also mo­ved,

2. By their Loves for God's Elijahs: good souls have still the same affections for good Ministers, as Elisha had for Elijah; and that both for the good they have done their own and others souls, and for their being so instrumental for the good of Kingdoms. Good Christians cannot but dearly love their spiritual Fathers, and those that are under God the great saviours of Churches and States from ruine. They have the same loves for them, which the Galathians had for the Apostle Paul Gal 4 14, 15.. Can we then wonder, if they be very much troubled for Gods taking away such useful instruments, that the lights of the world should be put out; [Page 12] That their Sun should go down at Noon Amos 8.9., that the founda­tions should be destroyedEsal 11.3., that the desire of their eyes should be taken away Ezek. 24.16., that their deerly beloved, and greatly de­lighted in, should be removed from them? This made the Elders of Ephesus, and other Believers, at their parting from Paul, to weep, and to weep sore, and that universally, they all wet sore Act 20.17.; because they dearly loved him, which they expressed most, pathetically in falling upon his nock, and kissing him. But so much for the Reasons of the Doctrine; The third and last thing undertaken is the Application, and therefore,

III. The usefulness of this Doctrine is next to be evinced, and that (omitting several uses that may be made of it) by considering it, as

• 1. A Bill of Indictment,
• 2. A Call from Heaven.

Ʋse 1. This Doctrine is a black Bill of Indictment against two sorts of offenders,

1. Against those that are at any time any ways guilty of the death of God's Elijah's, whether they die by a civil, or by a natural death.

1. This Doctrine is a black Bill of Indictment against those that are at any time guilty of the civil deaths of any of God's Elijah's. Not onely the principals in, but all the ac­cessories to the silencing of godly Ministers are worthy of sharp rebuke, whether they be accessory a parte ante, or a parte post; for so many ways we may be accessory to ano­thers sin. A parte ante, before it be committed, by com­manding it, by advising to it, by inciting to it, and by not hindring it as much as we might 2 Sam. 12.9. compared with Ch. 11.15. Act. 4.10. 1 Tim. 2.14. 1 Sam. 3.13.. A parte post, after the sin is committed, by not mourning for it; by not reproving it in word or deed; by liking and approving of it; by de­fending it, by delighting in the company of the principals, and by imitating of them 1 Cor. 5.2. Lev. 5.1. Eph. 5.11. 1 King 21.19. Act. 8.1.-22, 20. 2 Joh. 11. Judg. 20. Isa. 9.16.-5 20. Ezek. 13.10.12. 1 Cor. 5.6. Mat. 23.34, 35, 36.. All these are guilty of murther­ing God's Elijah's; they are guilty of the blood of spiritual Fathers, of the Chariots and Horsemen of Israel. To clear [Page 13]this, consider that the killing of Christs witnesses, prophe­sied of in the Revelation Rev. 11.7., is to be understood metaphori­cally, or analogically of a civil death, and not literally of a corporal death. The killing is a killing them as witnesses, and not as men: it is a throwing them out of their places and stations, as if they were naturally dead. This is evi­dent, both because their bodies are said to lie dead and un­buried three years and an half; and because after that time, there shall be a resurrection of them Rev. 11.8, 11., but no resurrection, properly so called, shall come to pass before Christs coming.

2. This Doctrine is a black Bill of Indictment against those that are at any time guilty of the corporal deaths of any of God's Elijah's: such (I mean) as take the direct course to take away the natural lives of God's Elijah's, especially of his silenc'd Elijah's, by sadding, yea, breaking their hearts by their unprofitableness, unfruitfulness, unthank­fulness, inccorrigibleness, impenitency, unreformedness, unperswadableness to hear the voice of the Rod, Gospel-un­becoming conversations, apostacies, backslidings, &c. All such are guilty of making the hearts of those sad, whom God would not have sad; yea they are guilty of murthering their Fathers. We live (saith the Apostle 2 Thes 3.8.) if ye stand fast in the Lord, q.d. Notwithstanding all our miseries, though death be present before us, we are healthful and chearful so long as you walk as becometh the Gospel; so long as you are zealous for God, his truths and waies, and so persevere whatever you meet with. The Apostle clearlie implies, that nothing is more killing to Gods faithful Ministers, then the backslidings of their people. I need say no more, if we had but the same thoughts of blood-guiltiness, which David had, when he cried out, Deliver me from blood guiltiness, O God Psal. 51.19.: In the Hebrew it is from bloods. Verily in every drop of blood there is a tongue crying for vengeance. What is there then in the bloud of an Abel? What is there in the blood of an Elijah? What is there in the blood of many Elijahs? But so much for those that are any waies guilty [Page 14]of the deaths of any of God's Elijah's at any time. The Doctrine is also a black Bill of Indictment.

2. Against those who do not lay to heart the proper or figurative deaths of any of God's Elijah's at any time. Ma­ny have spoken of their proper deaths; I shall speak onely of their figurative or civil deaths. Now when God suffers any of his Elijah's to be silenced, they do not lay it to heart, that come under any of the following ranks.

1. Such as are merry and do rejoice when any, especially when many godlie, annointed, powerful, zealous, coura­gious, tender, praying, fasting, mortified and persecuted Ministers have their mouths stopt; and that because then they shall no more be reproved by them in publick, nor hear any of the threats, and curses of God denounced a­gainst them for any of their iniquities. These have the mark of the beast upon them. The Holy Ghost stigmatizeth Antichrists Brats with this character; They, upon the slaughter of Christs witnesses, rejoyce and make merry, and send gifts one unto another, because those that tormented them be taken away Rev. 11.10.. I have read, that upon the news of the French Massacre, which began on Bartholomew day, a Jubilee was proclaimed in Rome. To be sure the last slaughter of Christs witnesses will fill all the Popish world with rejoycings, that they are rid and avenged of those who vexed and troubled their consciences. But the comfort is, their joy will be but short Isa. 22.12, 13, 14.. This iniquity shall not be purged away till you die See Mr. Gataker in the large An­not. on the place. O the dreadfulness and dire­fulness of that doom, passed by God himself upon these wretches, and bound with an oath to make it irrevocable, that this hideous wickedness shall by no means be expiated.

2. Such also, who reproach the Lords silenced Ministers, and trample upon these dead Lions, and jear the Lords people for their sorrow in such a day of Sions rebuke Lam [...] 3.60.61, 62, 63.: A­mong whom it is to the reproach of Saints Psal. 69, 10, 11, 12., that they weep, and fast, and humble themselves for provoking God to suffer their Elijah's to be silenced. Against whom (saith [Page 15]God Isa. 57 4. to such) do ye sport your selves? against whom do ye make a wide mouth, &c? Are ye not children of transgres­sion, a seed of falsehood? If a child hath lost his Father, he thinks that Nature doth not onely justifie, but command his tears. The loving wife cannot part with her dear husband without sighs, yea tears. No Kingdom can part with their Chariots and Horsemen, their Balwarks, without lamen­tation. And shall not Christians, when God suffers his Elijah's to be taken away by a civil death, have liberty to mourn for the loss of their spiritual Fathers, of their spiri­ritual husbands; such (I mean) as have espoused them for Christ? Shall not the land have leave to lament the loss of their Chariots and horsemen? Pray give losers leave to speak.

3. Such also, who remain secure and fearless, notwith­standing such a loud alarm from Heaven. When Metellus heard of the death of Scipio Africanus, he ran out into the publick Forum, or market place, and cried out, O Citizens, come ye forth and consult what is to be done, for the walls of your City are fallen down. Will not that Heathen rise up in judgment against secure Professors?

4. Such also, as do not mourn for, and repent of those sins of theirs, which have stopped the mouths of God's Eli­lijah's. Hereby it was evident that Pharoah Exod. 7.13. was not sen­sible of God's Plague; because he neither humbled himself for, nor repented of the cause thereof. Under this rank come all those that are, 1. As unthankful for the Gospel and precious liberties they once enjoied as ever Isa. 1.2, 8.; 2. As bar­ren under the means of grace that are continued to them, as ever Isa. 5.40.; 3. As weary of those Ordinances that yet remain, as ever Amos. 8.5, 11.; 4. As lightly esteem the scarce, and therefore much more precious Word, as ever 1 Sam 3 2.; And 5. Grieve the souls, and even break the hearts of Gods faithful Ministers by their disobedience and scandalous actions, as much as ever 2 Chro. 36.1 [...].. These, and such like, that still live in those sins, for which God hath so smitten them, evidence by their im­penitency [Page 16]their not laying to heart Gods sore stroake. Thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder then a rock, they have refused to return Jer. 5. [...]..

5. All prayerless souls are also in this condemnation. The people turneth not unto him that smiteth them, neither do they seek the Lord of Hosts Isa 9.13.. The Lord sendeth all af­flictions for this very end, to bespeak Prayer. Is any among you afflicted, let him pray Jam. 5.13.. But when he doth withdraw the tokens of his presence from a people, he doth in an espe­cial manner bespeak Prayer. I will go and return unto my place, till they acknowledg their offence, and seek my face Hos. 5.15.. Such therefore do not hear the voice of such a Rod, who restrain Prayer whilest they are under it. The word ren­dred to restrain [...] Significat & ademit & mi­nuit. Prohibi­tionem & defe­ctum. Schindl. in Verbum. Est prohibere & di­minuere. Mere. in Pagn., (Job 15.4.) signifies both to withdraw or stop, and to lessen or diminish, as (Jer. 48.37.) every beard restrained, i.e. clipt or diminished; It is true here in both senses. They are in this condemnation who either totally forbear, and throw up the duty of Prayer, or who shorten and abate it, whilest under such an hand of God. Yea,

6. Such also, as do not pray better than ever. If any a­mong you be afflicted, let him pray Jam. 5.13., i.e. let him be more then ordinary in Prayer; let him not pray, as he is to pray at other times; let him pray more seriously, more humbly, more earnestly, more constantly. O Lord, in trouble they have visited thee, they have poured forth a prayer, when thy chastening was upon them Isa. 26.16.. They did not drop, but pour out, and not prayers, but a prayer, as if their praying were a continual act. In their affliction they will seek me early Hos. 5.15., i.e. timely, earnestly, diligently, accurately, anxiously, inflamedly.

Quest. But what should Christians under such a sad pro­vidence thus seek unto God for?

Answ. 1. For acquaintance with the why of such a Rod Job 10.2.: This none but God can teach. It is his Messenger, and comes on his errand. If a King sendeth a Messenger to us, we are restless till we know the end of his Message: many times the ignorance of the cause of an affliction doth more afflict, than the affliction it self. 2. For a blessing upon the Rod, that like Aarons rod it may bud and blossom. The Rod is an Ordinance as well as the Word. Good by any Rod comes not from the rod it self, but the God of the rod, who onely can make corrections, instructions, and therefore to be thus sought from God onely. 3. For preservation from the sins that such a rod doth (without Gods blessing) in an especial manner expose souls to: such as fretfulness, risings of heart in way of revenge against the instruments, distrust of God, sinking despondencies, and heartlesness to the work of God in private. 4. For the supplying of the want of publick teaching with the teachings of his spirit, and of other company with his own company. 5. To acquit God from dealing hardly with his people notwithstanding, and to acknowledg that yet God is, not onely righteous, but good unto Israel. 6. For guidance and directions how to manage aright those graces, that are most seasonable under such a rod; which cannot be without wisdom from above Jam. 1.5.. 7. and lastly, For the removing of the rod, which is a Mes­senger sent by God, and will not away, till that God that gave a commission both for its coming, and stay, biddeth it be gone. It is one of the worst frames to pray earnestly for pardon of sin, while we desire to live in it; and it is one of the best frames to pray earnestly for the removal of the cross, and to be willing to bear it as long as the Lord pleaseth. So much for the 6th. sort of insensible souls under such a judg­ment, viz. such as are not oftner and more fervent in prayer for Zion after such a stroak, then they were before; such as do not go the oftner, and the more importunately to the Fountain when the streams are cut off; such as do not cry out with David, Help Lord, for the godly man ceaseth, Psal. 12. [...].[Page 18]the faithful sail from among the children of men.

7. And lastly, Such as do not live better than ever. Certainly such a Rod is sent for the bettering of peoples lives, as well as of their prayers.

Quest. Wherein?

Answ. 1. That they may live more mercifully Hand ignara mali miseris succurrere disco. Virg.. At such a time they have more objects of mercy, and those not ordinary objects. 2. That they may live more thankfully. In those dayes the word of the Lord was precious 1 Sam 3 1.. What dayes were those? It followeth: There was no open Vision. Word, and Prophets were precious when they were not Carendo po­tius quam fru­endo. &c. Sen. Ep.. 3. That they may live more self-denyingly. At such a time they must more then ordinarily deny their own ease, name, liberty, livelihood, &c. if they will enjoy the Word. 4. That Deut. 8.2. they may live more humbly. Then they have an opportu­nitie of knowing more of their own hearts, of the weak­ness of their graces, of the strength of their corruptions, &c. which is of great use to humble them, to lay them even in the dust. 5. That they may live more with God, even (in a sense) in immediate communion with God, the less me­diate communion they can have. 6. and lastlie, That they may live more upon God. Such a dispensation gives faith, as well as patience, its perfect work: Of such a time it is said, Here is the faith, and the patience of the Saints Rev. 13.10.. Those are the purest acts of faith which the soul puts forth in the dark Isa. 50.10.. The perfect work of Faith is to believe in God, when the soul hath nothing to stay it self upon, but God. He dies oft, whose life is bound up in any dying creatures: He onely lives an unchangeable life, that by faith lives upon an unchangeable God. If souls be not thus bettered in their lives, the rod is lost on them. Now to all these this Do­ctrine sends two very sad Messages. It assures them,

• 1. Their wickedness is very great.
• 2. Their condition is very bad.

1. Their wickedness is very great. It is a great sin not to lay to heart God's taking away any one gracious man [Page 19]or woman; it is a greater not to lay to heart Gods taking away any one faithful Minister; it is much greater not to lay to heart Gods taking away many faithful Ministers: it is yet worse not to lay to heart their taking away in their prime, in the time of improvement; not to lay to heart the going down of the Sun even in the morning: it is yet worse not to lay to heart their taking away in such times, wherein there is most need and use of them to prevent the Apostacie of people, and the spreading of superstition, error, and prophaneness. What is it then not to lay to heart their taking away in such times, if our own faithful Ministers be among those whom God so takes away; This wickedness argues want of love. 1. To Christs faithful Ministers. Doth the Woman love her Husband, the Child his Father, that is not grieved at parting? And doth he love Christ himself, that loves not his faithful Ministers? 2. To their own souls: He that thus sinneth against Christ in his Mini­stry, hateth his own soul, and loves death Prov. [...].36. 3. To the land of their nativity, which is as Sampson with his locks cut, when Gods faithful Ministers have their mouthes stopt. Hippo and Heidelberg were soon tumbled into their Graves, after the removal of their Ministers.

2. Their condition is very bad. Hereby it is evident, that they are none of God's Elisha's. Elisha signifies (as I have hinted already) saved by God. Souls insensible of the loss of God's Elijah's are none of Gods saved ones: They are not saved from the guilt and dominion of sin, and from wrath to come; and if they be none of God's saved ones, they will undoubtedlie (unless repentance prevent) be some of the damned ones. Profane and reprobate Esaus Gen. 25.3 [...]. onelie sin away soul-mercies, and continue eating and drinking, and slighting what is done. But so much for the usefulness of this Doctrine, as it is a Bill of Indictment.

Use 2. This Doctrine is also a loud call from Heaven to mourning and lamentation, and that both from,

• [Page 20]1. God's Elisha's, and
• 2. God's Elijah's.

1. This Doctrine is a Call from Heaven to Gods's Eli­sha's to mourn and lament, when God takes away any of his Elijah's by a civil death. I have already shewed that such as are indeed end in truth God's Elisha's, they will mourn and lament at such a time: I shall now shew that they ought so to do, and why?

1 That God's Elisha's ought to mourn and lament when­ever God suffers his Elijah's to be silenced. And here I shall answer two questions,

• 1. What ought to be the extent?
• 2. What ought to be the limitations of their grief and sorrow?

Quest. What ought to be the extent of God's Elisha's grief and sorrow, when God takes away his Elijah's by a civil death?

Answ. 1. Their sorrow should seize upon their hearts. Their grief should be sorrow of heart, as Nehemiah's was Nehem. 2.2.. Their bowels, their bowels should be troubled, they should be pained to the heart Jer. 41.5, 6., as Christ's was, when he beheld the shepherdless people Matth. 9.36.. Their very hearts should even be broken, as in all probability Eli's was (even whilest his neck was unbroken) at the tidings of the Arks being ta­ken 1 Sam. 4.18.. Their sorrow should be serious and sincere, mourn­ing more for their souls loss hereby, then for any loss of their outward man, or of theirs: Their grief should not be in pangs onely, but habitual. They should be in a mourn­ing frame continually, and the longer the cause of their for­row continues, the deeper impressions should be made upon their hearts. The loss of faithful Ministers is like the loss of a good Husband, or of a good Wife, least at first: Pas­sionate sorrow may be working most at first, but rational sorrow most afterwards. The longer God's Elijah's are under the loss, the deeper resentment they should have thereof.

Answ. 2. Their sorrow should reach their outward man. The grief of their hearts should be outwardly exprest See Engl. Re­membrancer, p. 431, &c..

1. In tears. Hearty mourners must, yea will, be weep­ers. There are two sorts of tears required of God's Elisha's, one of Compassion, the other of Humiliation; the former for the miseries both of God's Elijah's, and of God's Eli­sha's; the later for the sins that brought those miseries. These tears must spring from a broken heart, as Josiah's did 2 Chron. 34, 27.; All other tears are like water from a dead pit that is drawn forth with engins, not like water from a living fountain, that flows naturally. Thus all God's Elisha's should la­bour to express the grief of their hearts, but this they do not all attain to: with some, tears are scarce, though groans are plentiful. Such have a rational sorrow, though not a pas­sionate sorrow; such have the inward tears (as Austin calls sighs) though not the outward tears.

2. In taking none ore little comfort in any worldly com­fort, so long as the cause of sorrow continueth. God's Eli­sha's should be like the wife of Phinehas, who set not her heart on the tidings of a male-child, wen the Ark was ta­ken 1 Sam. 4.21, 22., Alas! what joy can God's Elisha's take in children, when they suspect whether they shall leave them a Gospel or no? They may write (saith one) Ichabed upon the children born in their houses in the time, when God seems to be breaking up house among them.

3. In earnestly desiring the removal of such a judgment. One of the daughters of godly sorrow is vehement desire. Behold this self same thing that ye sorrowed after a godly manner, and what vehement desire it wrought in you 2 Cor. 7.11.? No mercy on this side Christ, and grace should be more planted after by God's Elisha's at such a time, then the restoring of Gods faithful Ministers to their Congregations, and the un­stopping of their mouthes in a lawful way.

4. In crying mightily unto God for the removal of this judgment. They should be like David Psal. 61.3, 2., who did not onely thirst, and long to see Gods power and glory, as he [Page 22]had seen him in the sanctuary, but saith, this will I seek after Psal. 27.4..

5. In adding fasting unto praying; especially in ma­king the dayes on which such a calamity doth befal them, Fasting dayes, if not together, yet asunder. The last of the fifth month, which Israel kept was for the burning of the Temple Compare Zech. 7.3. with Jer. 52.12.. If ever the Sons of Levi weep apart, and their wives apart, it should be at such a time Zech. 12.12, 13, 14..

6. and lastly, In adding reformation unto all. Humi­liation without reformation is like the Word of God in the letter, which kills and not quickens, which accents sin, and not lessons it, which continues judgment, and not removes it. It is not enough for God's Elisha's to be troubled for the silencing of God's Elijah's; but when God's Elijah's are silenced, they must be up and doing the more in private. When Israel wanted their Smiths, they must then with more diligence use their Files. They should improve every occasional visit for soul-advantage, and turn civil converts into Christian communion, as the Disciples did upon the loss of their Master Luke 24.17.. When they meet, they should be loth to part without praying together, though they be but two or three. The joint prayer of so few hath a special promise of audience Matth. 18, 19.. They should be much at home Psal. 4.4. Lam. 3.40., communing with their own hearts, and examining themselves, and much in the closet, both in prayer, and reading, and meditating upon what they read. Yea, such Elisha's as are Parents, and Masters of Families should be instead of Elijah's to their children and servants, not forgetting their neighbours souls. In a word, in all private duties they should avoid what they mislike in the publick worship at such a time, viz. formality, driness, dulness, straitness, saplesness, &c. as being double sins both against the precept of God, and against the Providence of God. But so much for answer to the first Question, The second is,

Quest. 2. What limitations of the grief and sorrow of God's Elisha's at such a time are to be observed?

Answ. 1. They should mourn but not murmur; they should smite upon their own things, but not blame Pro­vidence: Misery is an excuse for Passion; the greatness of sufferings gives no allowance to the exorbitances of Pas­sion. In the very place of Dragons there is somewhat to check murmuring. Let God's Elisha's take heed of enter­taining one hard thought of God. Yet God is good to Is­rael Psal. 75.1..

2. They should mourn, but not revenge. Revenge is so sweet a sin to corrupted nature, that some have found more sweetness in it then in life it self At vindicta bonum vitâ ju­cundiùs ipsâ.; but the Apostolical rule is Rom. 12.17, 19., Recompence to no man evil for evil: and again, Dearly beloved, avenge not your selves, but rather give place unto wrath: Not to our own, for then we give place to the De­vil Eph. 4.26.17.; but either to the wrath of your enemies, or to the wrath of God, as it followeth; For it is written, Vengeance is mine, I will repay, saith the Lord, q.d. If you take upon you to avenge your selves, you take Gods work out of his hands. Let God's Elisha's therefore look at God in such a Providence. Man onely seen in it will breed wrath, indig­nation, and revenge; but when God is seen in it, that will breed humiliation.

3. They should mourn, but not unto themselves Zach. 73.5.. Their outward losses may help to raise the waters, but they must take heed they be not the head and spring. In such occa­sions of sorrow, they should be sure to fall upon sin, their own iniquity rather then the wickedness of those that silence such Ministers.

4. and lastly, They should mourn, but should not be cast down: Why art thou cast down O my soul Psal. 42.11.-43.5.? The question puts it out of all question, that there never is any good rea­son why Saints should be cast down. Even in such occa­sions of sorrow, they should not mourn (as one saith well Eng. Rhem. [...] 472.473.) as those that are without present stayes, and future hopes. Though at such a time there is a great alteration as to the means of grace, there is no change in the covenant of grace. [Page 24]Their Teacher is where he was, though their teachers be removed. It is he that taught them by their teachers, and he can teach them without them. Formerly they had cause to magnifie him, because he did all by the instru­ments; and then they have to omnifie him, that can be unto them instead of all instruments. Even all that they have lost may be found in that one title of Christ, The great Shepherd of the sheep Heb. 13.10.. They may find a Temple in the Lamb Rev. 21.22.; I will be as a little Sanctuary Ezek. 11.16., i.e. I will be instead of your City-walls, and your Temple pri­viledges. Though at such a time Christs faithful Mini­sters be as dry bones, yet the Prophet Ezekiel Ezek. 37.3.11, 12. dare not conclude against dry bones living. When Gods witnesses are slain, they are not naturally dead, and there will be a Resurrection of them. Thus you see how God's Elisha's are to mourn at such a time. I come now to shew,

2. Why they are then thus to mourn; and here I shall give God's Elisha's some motives to stir them up unto their duty, taken from the evil of not mourning thus, and from the good of thus mourning.

1. From the evil of not mourning thus; It is a bad sign, and a bad cause.

1. It is a bad sign. It signifies 1. That their affe­ctions towards their Elijah's, whilest their mouths were opened, were either not true, or very weak. How should one measure the degree or truth of our affections, but by the strength or truth of our afflictions in the re­moval of what we pretend to affect. 2. That the re­surrection of such Elijah's will not be in much mercy to such Elisha's. The word restored to unhumbled hearts is as seed cast upon unbroken ground; it is thrown away, and not sown Ier. 4.3..

2. It is a bad cause; some dreadfull outward, if not spiritual judgment is its certain effect. Those that are at ease in Zion, that are not grieved for the affliction [Page 25]of Joseph, that are not sick at heart (as the words signifies) for the sufferings of God's Israel, shall go captive with the first that go captive See Trap upon Amn. 6.6, 7.: in the Hebrew it is, they shall be in the head of those that go captive. But so much for pre­sent of the motives taken from the evil of not mourning; the second head of motives is taken,

From the good of thus mourning; It is both a good evidence, and a good cause.

1. It is a good evidence. It evidenceth, That such are real members of Christs mystical body. A Christians, a right Christians face may be seen in these waters of sorrow. Such are Elisha's. I will gather them that are sorrowful for the solemn Assemblies which are of thee Zeph. 1.18. Hi sunt tuiveri (O Ecclesia) & germani partus. Jun..

2. It is a good cause: for God is engaged to ga­ther such. The reverend Author of that excellent Sermon on Zeph. 3.18. in Engl. Remembr. p. 449, 450. observes very much to be contained in that promise, viz. Preservation in dispersions; restauration after their dis­persions; that they shall meet in their own places again, Neh. 1.9. Isa. 43.5, 6. Jer. 51.10, 11. Yea, in their so­lemn assemblies again, Jer. 23.4. Ezek. 34.12, 13, 14. Psal. 147.2. Yea, restitution for the losses of their mercies, Ezek. 36.11. there shall be more purity of Or­dinances then formerly, Ezek. 36.11.-11.16, 17, 18. more glory, Hag. 2.7, 9. more power and efficacy, Mic. 4.6, 7. more condescention, and larger testimonies of ac­ceptation, Ezek. 20.40, 41.-39.29. more unity, Ezek. 37, 21, 22.-11.19. Jer. 32.37, 38, 39. more secu­rity, Ezek. 34.27. and more honour, and reputation, Zeph. 3.19, 20. Isa. 61.7. What can be said more? And now shall none of these considerations (though they be but few of what might be urged See Engl. Re­memb. p. 457. to 462.) prevail with God's Elisha's to lay to heart such a sad providence, when God suffers his lights to be put under Bushels; [Page 26]his stars to be removed from their Orbs Some have thought it more eligible to lose the Sun then such stars.; the eyes of oewildred souls to be put out? God forbid: sure, when they cannot hear the joyful sound, both God and man should hear their sorrowful sighs and groans. They know little of the reality of spiritual relations, whose hearts are not touched with the sense of spiritual breaches. Are God's Elisha's Fathers dead? Is Israels best munition de­parted? and shall not they cry out, O our Fathers, our Fathers! the Chariots of Israel, and the Horsemen thereof!

Quest. But how may God's Elisha's get and encrease this frame of spirit at such a time?

Answ. 1. Let them set before their eyes God's mourners as patterns for their imitation. Man is a ductile crea­ture, more apt to be led by the eye, then the ear. The ancient Saints are called a cloud of witnesses Heb. 12.1.. A Cloud, because there is a leading vertue in their examples. Call for the mourning women, and let them touch you lamenta­tion Jer. 9.17, 20..

Answ. 2. Let them go about such a loss, and cast up what it comes to. If they disect it, they will find it a bigbellied evil. One calls it a whip of many cords, where­with God's Elijah's are whipped out of the Temple. O that God's Elisha's at such a time would scourge them­selves with the considerations that offer themselves to them, when they sit down to tell the aggravations and height­ning circumstances of their misery. Let them think parti­cularly Singularia pun­gunt. of the nature, degree, cause, time, concomitants, and consequents of such a judgment. For the nature of it, it is a spiritual loss; the great loss is unto souls: and it is a common loss; the Ministers of the Word are set out by common blessings, as light, salt, harvest men, bread, &c. [Page 27]The removal therefore of such is a common mischief. For the degree, it is to be considered whether one Elijah be taken away, or more then one; whether few, or many, whe­ther some or all? For the cause; the affliction is a great evil in it self, but greater in its cause. It argues that the greatest evil, sin, is in that people from whom God takes away his Elijah's; yea, that sin abounds there Lam. 5.16.. For the time is to be minded, whether this judgment falls upon them when Popish, Socinian, and Arminian er­rors, and all manner of looseness and debauchery are com­ing in as a flond? For the concomitants; When the shepherds are smitten, the sheep are scattered: and what will the scattered sheep do? What will the coals do when they are pulled one from another? When God takes away his faithfull Ministers from a people, he takes away from them the life of their lives, the com­fort of all their enjoyments; for when the Ministry is sent packing, God himself is sent packing; yea, when Gods faithful Ministers are silenced, people cannot wor­ship God publickly, nor enjoy Gods Ordinances long in private. Now not onely God himself, but his Ordi­nances are our life. Some V. Moller. in Psal. 27.13. think the land of Canaan is in an especial manner called the land of the living, in respect of the Ordinances. In a word, reproach is ano­ther attendant of this affliction; then Israel is a deri­sion to Moab, and they even skip for joy Jer. 48.26.. And should not God's Elisha's weep, when they have brought themselves into such a condition, as makes their ene­mies laugh Lam. 3.60, 61, 62. Neh. 1.4.-4 4. Psal 42 3.-10.-69.19.80.5.6.-89.50, 51.-123.3, 4. Isa. 52.5. Ezek 35.12, 13.. Lastly, for the consequents of such a judg­ment; certainly such an extraordinary judgment (as an ex­traordinary ecclipse) is very ominous: it prognosticks sadly, as if Gods work were done as to treating with many souls Hos 4. [...]7. as if God would take no farther care of his Vineyard Isa. 5.5, 6.: as if reformation should end in deforma­tion: Is it not ominous to have the Midwives taken [Page 28]away before the Church hath brought forth? Yea, it speaks as if the forest judgments were at hand; not onely the worst of outward judgments, sword, famine, and Pestilence, but the worst of spiritual judgments: it speaks a great Apostasie at hand: when the Standard-bearers and leaders fall, will not the Soldiers fly? yea, it speaks as if God would let men be as vile as they will. For God to suffer his faithful Ministers, who teach souls to deny all ungodliness and worldly lusts, and to live godly, righte­ously and soberly, to be silenced; sounds as much, as he that will be unjust, let him be unjust still, and he that will be filthy, let him be filthy still. Let but these con­siderations be stricken on the heart, as the rod was by Mo­ses on the rock, and we may well conclude, the heart is a rock indeed, if it yield no water.

Answ. 3. and lastly, Let them be restless after the par­don of all their iniquities, especially those that have stopt the mouths of God's Elijah's. God's calls of his Elisha's to mourning are very loud; but yet that is not enough, it must be a beam from the Sun of righteousness, that will make even their eyes to run over, and dissolve even their too too hard hearts. Peter stirred not at the Crowing once and again, until Christ look'd upon him, then he went out and wept bitterly. Let God's Eli­sha's therefore at such a time beg a gracious look from God, that though he hath his back upon them, yet that he would be pleased to look back upon them: let them tell the Lord that their hearts are so hard, that all the considerations that aggravate the judgment, are not suffi­cient to break them: let them take words, and say, Lord, we never thought that our hearts were so hard, and that they had so little love of thy Ordinances, and so little regard of thy concernments; now we see it is not the weight of an affliction, but the working of thy grace, that [Page 29]will humble us? Lord take away iniquity, and receive us graciously Hos. 14.1,. But so much for the Call from Heaven to God's Elisha's.

II. This Doctrine is a call from Heaven to God's Eli­jah's, to mourn and lament, when God suffers them to be si­lenced. If God doth at such a time loudly call his Elisha's to mourn and lament, sure he doth much more loudly call his Elijah's thereunto. What saith one of them? v. Eng. Re­membr. p. 466, 467. If any should be in sackcloth, the witnesses should. It is said of Tyrus, that the chief mourners for her fall, shall be such as handle the oare. The Mariners and Pilots shall wal­low themselves in ashes, and cry bitterly; weep with bit­terness of heart, and with a bitter wailing Ezek. 27.29.. In Egypts fall likewise the principal mourners are the fishermen, they shall mourn, and all that cast angles into the brook, and they that cast nets shall lament. Isa. 19.8. Should not Fishers for mens souls be principal mourners also under such an hand of God? Who should mourn, as the children of the bride­chamber, and friends of the bridegroom, when the Bride­groom is taken from them Mat. 9.15.? At such a time they have not onely lost their livelihoods, but the life of their lives; their usefulness: not onely worship, but work; not onely means of getting good, but opportunities of doing good; not onely supplies from the altar, but the service of the altar. To such let the following particulars be hinted from the same man of God, and I shall finish this Call.

1. Surely it is not for nothing that they are turned under the wheel.

2. It may be some of their hearts upbraid them for their careless entrance into their work, and their unfaithful ma­nagement of it.

3. It may be some of them are possest with so dumb a Devil, that when they are off the stage, and stated Pulpit­work, they shall do little in occasional work, viz. Preach­ing, Converse, Conversation.

[Page 30] 4. It may be some have cause to fear least the Lords for­saking of them should be joined with mans rejection; it may be some find deadnings, witherings, decayings, a se­cret gladness of such ease, and not missing their work, &c.

5. It may be some have much ado to keep down pride under the self-denial they are called to exercise.

6. It may be some of them find preaching of faith one thing, and living by it, another. Surely at such a time not onely all God's Elisha's, but all God's Elijah's should cry out Lam. 5.21., Turn thou us unto thee, O Lord, and we shall be turned. Renew our dayes as of old. Amen, Amen.