have beene tracing downe to hell yet at their death they are posted from the pulpit in a charet into heaven but it is a windy one that breaketh in pieces and lets them fall downe againe before they come halfe way thither Neverthelesse I see the holy Fathers have used to give record of the graces of the Saints deceased and to spread their names as a sweet ointment among their brethren and it is very commendable if faithfully performed and not abused to paint divells with this care I shall proceed by Gods helpe to performe this last duty for this honoured brother and it must bee with care for there are two eyes upon me very extreamely opposite Envies and Affections that would have nothing said this perhaps too much I shall not feare to displease either so I may please my God by whose blessing I now begin You will pardon mee if I keepe not the common method to begin from his descent and parentage though that of worthy and honest ranke not to be neglected if I should keepe that order but me thinkes it is â—â—proper praise from anothers worth Sedgenus proavâ— quae non fâ—ciâ—sus ipsi vix ea nostra vocâ— I desire to let him have his owne and to 〈◊〉 him where he commeth within my 〈◊〉 as a righteous soule and nothing â—â—ere certaine than that he was borne a 〈◊〉 His transplantation therefore into this City is my beginning Mr. Richard Stocks and his fruitfull growth under the labours of a Reverend Minister now with God 〈…〉 gave full testimony that he was a 〈◊〉 of righteousnes indeed thence 〈◊〉 up to shew forth the power of righteousnesse in the places private and publicke whereunto God called him He was a righteous husband I 〈◊〉 no more of this lest I provoke bitter lamentation He was a righteous masterâ— his servants feele it from whose heads God hath taken off their master this day He was a righteous father not to his 〈◊〉 alone they are too little to have experience of it but to orphans and fatherlesse was he father a guide and counsellor my owne losse is with theirs beare withâ—â—â— if in the sense of it I bewray my infirmities as David for his sonne O my father my father would to God I had 〈…〉 thee O my father my father Hee was a righteous friend to many I give but 〈◊〉 instance of it his reconciling difference almost every day his hands were 〈◊〉 ever out of an arbitration which 〈…〉 without partiall respects to any that 〈◊〉 him a iudge over them I know I 〈◊〉 many witnesses to this who now want him In his more publike offices hee was first a righteous souldier squared by Saint Iohns rule hee would doe violence to no man nor put any man in feare Luk. 3.14 in this condition he tooke a good degree he was a Captaine and a righteous Commander the vertues of a Commanders maiesty wisedome meeknes and love surely made him one disorder as there must bee among souldier sometimes could never make him passionate hee was a man of such admired moderation He crossed the rule of that rash commander Jt is folly to intreat where a man hath power to compell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesiod p. 41. He found it better governing by love this made the flower of the Cities yea of the kingdomes Artillery so unanimously subiect to his command Let me minde you ye worthy souldiers know ye not that God hath taken away your Captaine from off your heads this day and can yee doe lesse than cry after him O our charet and our horsemen I know sorrow hath filled your hearts yet by the way let mee advise you be not overcharged that you forget your calling but when yee 〈◊〉 weepe over this your honoured head and lamented before his hearse Ah our father ah his glory wipe your faces 〈◊〉 and to worke againe for God pray forâ— double portion of his spirit upon some of your brethren and choose him who may goe before you in wisedome and courage and the feare of the Lord. I am now at a stand An arma Aâ—â—â—gâ— cedat whether he were better souldier or better Citizen His wisedome his courage and his impartiall carriage in the City affairs which might concerne him beare record that he was not onely a good man but a good Citizen his worth provoked the City Quid in illa virtutum quid ingenii quid sanctitatis quid puritatis invenerim vereâ—â— dicers ne fidem credulitatis ex cedaâ— tihi maiâ—rem delorem intutiam recordanti quanto bonâ— caru eris Hier. Mar. ep tem 1. not only to call him to her common counsell but to designe him to a more honorable place in the High Court of Parliament where he manifested himselfe to be a righteous servant to his King to his Country and to his City I must stay least as S. Hierome writes to Principâ—â— of Marcella a widow if I should tell all I should either seeme to hyperbolize or oppresse your hearts the more when ye see what a great good ye have lost In this honour for his last time he lived and died Ye may expect now in my hand a catalogue of good deeds but I have none the reasons these 1. It was his his care to give to God in his poore and in his ministers the portion of his estate while he lived yet dying he hath given as well as living 2. It was his mind not to have a trumpet sounded at his death and I fulfill it I must leave him he will be gone it was my portion to commend his soule in the last breath into the hands of his faithfull redeemer and his body I must commend to the earth in the assuted hope of his ioyfull resurrection Onely two things I would commend to you and then your selves to God 1. The honour of his name let it be as a sweete ointment among you in everlasting remembrance he was your strength your charet and horsemen 2. The imitation his righteousnes his wisedome his godly courage ye see his reward he is now with God at rest his worke is done our houre
Oh how doth the fire of the Lord burne within me and the zeale of the Almighty kindle against these wicked wretches Woe unto you ye viperous generation of hypocrites what make ye at the righteous mans sepulchrâ—â— what aileth you to rent your cloathâ— to walke in sackecloath to weepe and lament before his biere Doe ye loath dislike and hate his life and yet 〈◊〉 him at his death Doe ye honour hove and desire his end yet his life and graces discommend Doe ye build and paint and guild his tombe and yet your hands imbrued in his righteous bloud ye are witnesses against yourselves Mat. 23.17.33 Ye serpents ye generation of vipers how can ye escape the damnation of hell For ye well deserve it that hate the God of righteousnesse and his righteous servants notwithstanding ye are convinced that ye should glorifie him and honour them ye are your owne iudges that your condemnation is iust Secondly verse 2. I have an errand to Elishas also the dying Saint and the righteous soule Isa 3.10 Psal 37.37 Phil. 1.21 and it is a message of peace Say unto the righteous it shal be well with him his end is peace and as his life was Christ so now his death is his gaine Comfore your selues then ye people of righteousnesse ye holy nation what though for a while Balaam conspire against you Shimei curse you Num. 31.16 2 Sam. 16.5 1 Sam. 22.9 Act. 26.24 Ioh. 15.19 Doeg accuse you slander you Festus think you mad meÌ„ because ye are Christians and the world iudge you to death as the worst of men not worthy to live yet wait but a little Balaam shall wish your happinesse Shimei shall blesse you Doeg shall iustifie you Festus shall bee convinced of your wisedome Heb. 11.38 and the world shall desire you againe of whom it shall not be worthy Onely expose not your selves to Balaams conspiracie by sinning and forsaking the God of righteousnesse stand not still neither goe backe for Shimeis cursing Feare not to walk with thy God for all Doegs slanders Thinke not worse of your selves for Festus his rash iudgement and fall not down before the wicked though the world condemne you Patience and Resolution now become the Saints Armed with these ye shall stand stedfast glorifie your God and honour your selves in the face of all Israel The eye which seeeth you shall blesse you and the eare which heareth you shall give witnesse unto you nay yet farther that very mouth that curseth you shall blesse you that heart which hated you surviving dying shall lament you and that soule which abhorred you shal desire you again 〈◊〉 my brother or as Ioash here cryeth after 〈◊〉 lisha O my father my father This is the honour of Gods Saints whose losso 〈◊〉 lamentation now follow O my father my father I have done with Ioash this lamentation is none of his by right his heart did never beget it though his tongue had learned to speake it the is indeed Elisha's owne which he 〈◊〉 heavily at the parting with his father Eâ—â—â—iah and is here taken up by Ioash 〈◊〉 himselfe but sounds more harshly from such a iarring instrument Heâ—â—e wee â— then from the Authours mouth and 〈◊〉 how he acts it we shall see the lively embleme of a perplexed soule though we heare the voyce onely it is enough to make us conceive the dolefull gesture of the Actour though we see no body such distracted outcries oh my father my father and then to stop O the charet and the horsemen and to say no more can present no other shape unto us than torne cloathes wringing hands swollen eyes besmeared face and sobbing heart a man full of sorrow and overburdened with griefe unspeakeable It is a woefull spectacle to looke upon and enough to moove a flint that would but view it seriously to weepe for company and I confesse it is not easie to forbeare while I relate it That we misse nothing which may concerne us to make us fellow-mourners with this distressed soule the lamentation implyeth 2. things remarkable 1 The manner of it It is doubled distracted and broken the naturall symptomes of a soule overcharged with griefe 2 The matter of it about which it was a double losse 1 The losse of a father O my c. 2 The losse of strength charet and horsemen The manner is the doubling Repetitivest deloris oftensie desâ—paratione Carthus in 2 Reg. 2. distraction and abruptnesse of these cryes all undoubted notes of an unexpressible griefe and in relation to the matter 〈◊〉 ground expressed it readeth us this â—â—â—son Doctrine 2 The losse of the righteous is very grievous and their lamentations very bitter The ioy of the City is not so great when it goeth well with the righteous and they prosper but their griefe surpasseth when they are cut off and taken away Prov. 11.10 It is true that when the wicked perish there is shouting but when the righteous man falleth there is bitter weeping doubled cryes and pitifull exclamations Alas our father or our brother we are sorely distressed for thee It may be 〈◊〉 cast in Eliiah and Elisha were famous Prophets in Israel and this bewailing seemeth rather to be for such than for righteous men To cast this out againe as easily It is confessed indeed that the Prophets were accounted fathers in Israel yet denyed that they were thus lamented because Prophets Righteousnesse onely addeth this honour that the losse of them should be so bewailed whilest many other Prophets die both undesired and â—â—lamented Dignities may command â— forced service and a formall honour from inferiours yet all this while they are a burden under which they groane and die they may yet be never missed and not a mourner for them unles in a gowne or cloake It is neither king nor Prophet but righteousnesse that maketh the losse so heavy and the mourning so bitter onely these bring their additions to the lamentation the losse of a righteous man the City doth bewaile as a mother the deceased child who yet is comforted by her husband that is better then ten children unto her but at the losse of a righteous King or a righteous Prophet she sits as a widow or as an orphan rents her cloathes teareth her haire and cryeth over them as a wife over her husband or a poore child after its dearest father that cannot be comforted It is true 1 Kin. 14.19 1 Kin. 1.22.37 Ierem. 22 18. when Ieroboam Ahab or Iehoiakim wicked Kings were cut off we see no great losse and therefore we have no great lamentation the City is quiet and no whit mooved none cryeth so much as alas my brother 1 Kin. 14 13.1â— But Abâ—ah Ieroboams son though a child is lamented of all Israel because 〈…〉 found some good thing towards the Lord 〈◊〉 when good Josiah falleth Ierusalem â—â—â—teth wringing her hands like a 〈◊〉 widow and Ieremiah and al 〈…〉 bitterly after him 2 Chr â—
35.24 25. yea such a 〈…〉 it is that unto it the Prophet makes 〈◊〉 al oâ— the Convents mourning It 〈…〉 us the mourning of 〈…〉 in the â—â—â—ley of Megiddo Zeâ—h 12.11 where that good King Iâ—â—ah was slaine When Hananiah 〈◊〉 Amaziah false Prophets die all is stil 〈◊〉 is no wailing for them nor mention 〈◊〉 them unlesse to curse them for the 〈◊〉 is eased of a tedious burthen with them but when Samuel Eltiah or Elisha 〈◊〉 taken away 1 Sam. 25.1 2 King 1.12 2 Kin. 13.14 heaven heareth the sighes and sobs and groanes of mourners all 〈◊〉 bemoane the losse of these oh our father our father Once more when a cursâ—â— Shimei or a wicked Shebua or a churliâ—â— Nabal are cut off there is no misse of them nor weeping for them But when an innocent Abuer or good Barzillas or a faithfull Imathan depart their funeralls hatâ— troupes of mourners and many sad cryes after them Ah woe is me 2 Lam 3.33.38 Deiâ— Abner 〈…〉 dyeth Alas there is a great man 〈◊〉 this day in Israel Or els 2 Sam. â—â—5 26. O Ionathan 〈…〉 the high places I am distresâ—â—â—◠〈◊〉 my brother Jonathan All this depends upon the succeeding matter the 〈◊〉 of the lamentation about which 〈◊〉 all these cryes are not about nothing but there is a father or a charet or horsemen fallen for which these pitifull exclamations are doubled In the text the whole matter of the lamentation fell under a twofold consideration Good Elisha â—ither as a father to Ioash or els as the charet and horsemen of all Israel the losse of these may deserve a woefull lamentation and because they lie in this subordination to the precedent mourning Flebat loas de lens se ac regula suum tanto patrono privendâ— tanâ—â—â—â—â—â—iliariâ— auxiliarie destituendum tam sanctissimo fidilissimo mox cariturum tutore prophetae ac patre Carthus in texâ— I shall lay them downe in their order the sufficient grounds thereof and then close up al with a usefull application O my father my father Blame not the mourner if you heare him passionate it is his father whom he bewaileth the neerer the relation the more sensible the losse and more heavy needs must the lamentation be 〈…〉 Whilest I 〈…〉 father 〈…〉 or brother or friend 〈…〉 it may touch my 〈◊〉 and perhaps my heart too so farre as to bid my 〈…〉 I am sorry for it and 〈…〉 over but when my friend my brother my father it taken off my head I the◠〈◊〉 the stroake and 〈◊〉 mourne 〈…〉 was Shiah to Elisha and Elisha to 〈…〉 blow which cuts off the father cannot but make the childs heart doe no 〈◊〉 then Doctrine 3 if it cry O my father my father 〈◊〉 are the righteous even fathers 〈◊〉 Cities and places of their abode needs must the City then 〈◊〉 that fatall stroak which cuts them a sunder and when they smart it is likely we shall heare them cry and weepe bitterly Isa 57.1 unlesse that heavy 〈◊〉 have befallen them that no man 〈◊〉 to heart when the righteous perisheth But upon what ground hath Ioash this relation to Elisha was it not from his calling that he was a Prophet rather then from his righteousnesse that hee was so good whence then is this relation given to the righteous or he might be a father to Ioash onely how then ariseth it that the righteous are such to then Cities To answer these quaeries and to cleare the truth First that Prophets had the appellation of fathers it is not doubted false as well as true might be so called by their bastard brats as the Romish ghostly fathers are at this day by those whom they have begotten to be limbes of Antichrist and children of perdition and yet be such fathers whom the children may bee bound to curse for the inheritance which they have left them but have little or no cause to weepe and bemoane the losse of them Gray heads also are fathers and a crown of glory much to bee honoured if it be found in the way of righteousnes Prev 16.31 Righteousnes onely addeth this to the Prophet that it maketh him a desired father Kings Prophets and Magistrates that speak and rule in righteousnes are more properly indeed the nursing fathers of Kingdomes and Churches yet can it not be denyed but a poore wise man also may proove the foster father of the City and so all the generation of the righteous if not so properly called fathers yet are they in very 〈◊〉 relation brothers and faithfull 〈◊〉 friends and brothers may be in 〈◊〉 of fathers and a friend 〈…〉 â—â—ther Prov. 18.24 whose losse cannot 〈◊〉 heavily afflict the City and make them mourne Againe though Elisha 〈…〉 called father of Ioash yet of Ioash as a king who should be the father of his subject nay of Iaosh as a wicked king and therefore Elisha father of his kingdome also and such are the righteous to their habitations yea to the very wicked also But how doth Elisha proove himselfe to been father Surely in these three particulars though not in all to Ioash himselfe yet to some soules in Israel 1. In Generation 2. In Counsell 3. In Providence as the righteous also doe unto their neighbours First he was a father in generation I meane not naturall but spirituall by which he begat though not Ioash yet others doubtles to be the sonnes of God and these sticke so close that when God strikes their father off their head they weepe bitterly indeed and are hardly comforted This honour God doth to his Saints on earth that though the Spirit onely beget again to God yet the instrument is called the father It is Saint Paul that claimeth this of his Corinthians Though ye have 10000 instructers in Christ yet have ye not many fathers 1 Cor â— 15 for in Christ Iesus have I begotten you through the Gospel Primarily God thus honoureth his Prophets and ministers of the Gospel yet not exempting any Christian from this instrumentall begetting againe to God viz. by their private Christian admonitions and instructions their godly life which doubtlesse maketh a most neere tye betweene the soule begetting and the soule begotten that will not bee loosed without bitter mourning Secondly he was a father in counsell and that to Ioash though it tooke but little effect with such an ungracious sonne yet he leaveth not to do it upon his dying bed He adviseth Ioash to shoote the arrow of the Lords deliverance and hee shootes to smite the Syrians and hee smites but very foolishly onely 〈…〉 and the man of God was 〈◊〉 with him Gen 45.8 Such a father did God 〈◊〉 Ioseph to Pharaoh and such maketh heâ—â—â— righteous to their neighbours they 〈◊〉 counsellers for the peace and good of them among whom they live and this maketh a knot not easily broken without groanes Thirdly he was a father in his carefull providence for his sonnes safety
and his kingdomes security It was a worthy inheritance which he left behind him had his sonne had so much grace as to have made good use of it and other precious blessings no question he left to him other children which kept the witnesse of a loving father Iosephe providence proves him a father indeed which kept Pharaoh and his Court and his kingdome and his neighbours alive through so many yeeres of famine Saint Paul notes it as the propriety of fathers 2 Cor. 12.14 by which also he desireth to approove himselfe to his Corinthians I will not bee burdensome unto you though I am your father for the children ought not to lay up for the parents but the parents for the children and so he did â—ay up many a prayer and many a blessing for them which they were yet ignorant of So do the righteous also proove themselves fathers by getting many good blessings together temporall and spirituall and leaving them behind to many naughty children which they little thought on lesse fought for It is remarkable therefore when Israel grieved the Lord and Iudah oft times provoked him yet he shewed mercy unto them and did them good for his covenant with Abraham Isaac and Iacob their fathers who had intreated him long before and this must needs so unite them to their posterity that they cannot bee divided but even their heart strings cracke beeing overburdened with sorrow because they are not To summe up these parcells in one and use it as it is an argument to inforce these lamentations at the iust mans funerall If the breach that God made upon Vzzah 2 Sam. 6.7 a servant of the family troubled all Israel and made Davids heart ake alas what trembling and mourning shall there 〈◊〉 when God shall cut off the friends the children the brethren the fathers of it◠〈◊〉 have a father cut off from the head of a child none knowes the losse but an â—â—phan and hee can bewaile it from 〈◊〉 sense of the breach of that naturall 〈◊〉 betweene them and spirituall orphaâ— can doe no lesse their losse being no whâ—â— inferiour thus the very thought of theâ—â— fathers departure Act 20 37 38. maketh Saint 〈◊〉 â—â—phesian children to make great 〈◊〉 they wept sore and sorrowed much to thinke they should see his face no more To loose a faithfull wholesome counsailour a carefull provident father on whom ones life depends Isa 3. â— is no sleight iudgement no small losse and therefore deserves no little lamentation Such are the righteous such their losse and such may wee expect should their mourning be This is the first part of the burden the second followeth O the charet of Israel and the horseâ—â—â— thereof This is the very sting of the lamentation and it pricks to the heart indeed Israel was now like to lose her charet and her horsemen and then lying open to the mercilesse tyranny of the Syrians could expect nothing but bloudy massacres and woefull desolation 〈…〉 oh what a bitter lamentation doe we thinke would be in the coasts of Israel when crueltie breathed forth nothing but death and there could be no resistance The vulgar reading shall not stay mee the charet of Israel and the driver thereof though it be a faire occasion for the Cardinals corrupt glosse a charet to carry Confessours and a Drâ—ver to pricke on the sluggish cattle Currus Confessorum suppertetione Auriga discreta pigrâ—rum stimulatione quasi sibilo blandae excitationis Hug. Card in tex In hebras habâ—tur Câ—rrus Israel militia eius i.e. potentior ad defensionem Israel quam militia cum curribus bellicis Ex Rab. Sal. citat Lyra in 2 Reg. â— 12. It liketh me better to keepe close to the originall and that Lyra confesseth it to bee more consonant to the Hebrew text the charet of Israel and the horsemen or souldiers or the Artillery thereof because he was more for the defence of Israel than their military troupes with warlike charets Having this helpe from an adversary we shall not stick long in searching for truth here It is cleare in histories both sacred profane what strength of people ancient time placed in charets and how weake they accounted themselves 〈◊〉 out them Iosh 17.16.18 The children of Ioseph 〈◊〉 therefore fearefull to encounter with the Canaanites in the valley Iudg. 1.19 because they 〈◊〉 charets of iron and Iudah could 〈◊〉 drive one the inhabitants of the 〈◊〉 because they had charets of iron The whole strength of Syria for the most 〈◊〉 consisted in these warlike instruments 〈◊〉 Iabiâ— king of Canaan with these terrified the children of Israel Iod. 4.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. for he had 〈◊〉 charets of iron In succeeding time Israel learned this strength of these nations and they make charets also to ioyne battel with their enemies 1 Kin. 10.26 Salomon had a thousand and foure hundred charets and twelve thousand horsemen 1 Kin. 22.34 and Ahab dyed in his charet at Ramoth Gilead Happy had it beene for them if they had not put too much confidence in this strength The same were in great account with the inhabitants of Asia and Africa and as these so horsemen were in little lesse esteeme of whom we reade two sorts were formerly in use Equites cataphrasti Some were so covered and overclad with armour that as David in Saulâ— harnesse they could scarcely move with it unfit for any exploits of activity and yet of good use to breake rankes and disorder the battell and put the enemy into a confusion Others were of lighter burden more nimble active for fight Equites leviâ—ris armatura and these were the speciall and â—â—ine combatants by whose agility or heavinesse the honour of the field most commonly was either got or lost so that in a pitcht field or a place capable of their march a great army of foot have beene accounted weake without them In short charets and horsemen have been thought the very sinewes and strength of States and Kingdomes such was this holy man of God to Israel the very pillar strength of Church and nation blame them not then if they so heavily cry after him Such honour likewise have all Gods Saints Doctrine 4 The righteous are the chiefest strength of Church and Kingdome whose they are and amongst whom they live It is a doctrine which the heavenly Preacher readeth from his owne experience Eccl. 9.13.14 15 16. This wisedome J have seene under the sunne and it seemed great unto me There was a 〈…〉 â—â—ty and few men within it and there 〈◊〉 great King against it and 〈…〉 built great had works against it 〈…〉 found in it a poore wise man and he by the wisedome delivered this City yet no 〈…〉 that same poore man Then I said wisedome is better then strength A conclusion very firmly gathered from the premisses ponder we them a little and we shall see it Salomon
giveth us this not as a common observation but as a thing notable and very remarkeable above most things in his experience the benefit and yet the neglect in the world of this godly wisedome which is our righteousnesse or the feare of the Lord It is great unto we And it deserves no lesse than a serious note marke we but the opposition I here was a little City and a great King came against it c. this no small disproportion againe there were but a few men within it and yet he built great bulwarks against it this was greater and little hope could the City have to subsist long upon such unequall tearmes yet now in this great improbability of safety there was found in the City 〈◊〉 poore righteous godly wise man and hee defeateth this great king and his great bulwarkes he delivered the City not by weapons of warre but by his wisedome or righteousnes therefore however the world esteem of it the wise Preacher concludes wisedome is better then strength or it is the strongest defence of all this hath its undeniable truth whether we reade it as a parable or an acted history In the map which the Prophet draweth of Iudah Gods holy place hee thus deciphers the strength of it Isa 26 112 3 4 We have a strong City salvation will God appoint for walls and bulwarkes and what surer defence than Safety it selfe its Canon-proofe and a wall impregnable but who the inhabitants Surely the righteous nation which keepeth truths entreth in and dwelleth there and their Iehovah is their rocks of ages or everlasting strength This is very strange and who almost beleeveth it may a man aske where lyeth this strength of Sampson in the righteous their faces promise as little or lesse than other men Reason It will not betray them to discover it it standeth mainly in their union with God through Christ which 〈◊〉 it were possible for the world to 〈◊〉 they would become weake 〈…〉 other men but whilest this lasteth 〈…〉 theirs heaven is theirs they have 〈…〉 of angells for their assistance and to 〈◊〉 more punctually their strength is 〈…〉 in these particulars First in the power and wisedome of their Captaine their reconciled God his counsell shall stand though all the â—â—â—phels in the eaâ—â—h conspire against him and his power is irresistible though all the kings of the earth bandy themselves to fight with him and how safe must the holy ones be Prov. 18.10 when hee is their Sanctuary The name of the Lord is a strong tower the righteous runneth into it and is safe or set aloft free from gun shot where they may sit and laugh and the enemy cannot hurt them This tower goeth with them whithersoever they move where they abide the very name of that place is Iehovah ShaÌ„mab Ezek 48.33 The Lord is there and in whomsoever the strength of Israel is they must needs be a strong defence and guard to their City their Church and state Secondly in the spirituality of all their forces and munition whereby they offend and grieve the enemy yet are not discerned that they should bee avoided or repelled Their Captaine is a Spirit and therefore mocketh his enemies in his intermination of the perfidious Iewes Wee unto them that goe downe to Egypt for help Isa 31.1.2 3. and stay on horses and trust in charets because they are many and in horsemen because they are very strong but they looke not to the holy one of Israel neither seeke the Lord yet hee also is wise and will bring evill and will not call backe his word but will arise against the house of evill doers and against the help of them that worke iniquity Now the Egyptians are men and not God and their horses flesh and not spirit when the Lord shall stretch forth his hand he that helpeth shall fall and he that is holpen shall fall downe and they all shall faile together For there can be no resistance a spirit fighteth against them and alas they cannot see either to offend him or defend themselves Againe their souldiers and ministers are spirits Heb. 1.7.14 the Angels which serve them 2 Kin. 19 â—5 and are for guard about 〈◊〉 one of them went out in a night and 〈◊〉 in the camp of the Assyrians an hundrâ—â— foure score and five thousand men 〈◊〉 was never perceived It is a pittifull 〈◊〉 to be smitten and never know whence the blow commeth help or defence cannot bee had against such an adversary Once more their weapons are spirituall and therefore cannot bee warded off faith and prayer powerfull instruments wherby the weakest women have beene the greatest conquerours Heb. 11.34 Through faith the Apostle witnesseth the righteous haue put to flight the armies of the aliens or forreiâ—â— enemies this is a sure weapon which they were never able to strike out of the beleevers hand and this was his victory or conquering peece Ezod 17.11 12â— 13 14 15. By prayer also Moses kept off the blowes of Amalek from Israel and gave them a fatall overthrow so that God commands him to write it for a memoriall in a booke not onely the conquest but the meanes and weapon which Moses doth and erecteth also an altar whose name he called Iehovah 〈◊〉 â—he Lord my banner as a pillar for the eternall memory of faithfull prayer In this the Paraphrast put the strength of Elisha Thou art better by thy prayer to Israel than charet or horsemen Melior erat Isratioratione sua c. Cald. Paraph Spirituall forces are thus irresistible therefore they are very strong and such is the strength of the righteous Lastly 3. in their unexhausted provision which continually maintaineth their strength that they need not feare a decay thereof The righteous alwayes pitch by that little river whose streames make glad the City of God of which Psal 46.4 though they bee faint and weary if they doe but drinke their strength returnes as Sampsons Iudg. 15.19 and they grow mighty and strong againe This river is no other but the water of life the word and Gospel of Iesus Christ it is meate and drinke to the beleeving soule and if he chance to faint hee getteth strength from thence to his faith and if his hands grow feeble he drinketh and stretcheth them forth againe mightily in prayer and so long as he is able to winde his weapons his strength will bee unresistable Happy that City that nation that Church that hath such mighty men 〈◊〉 champions their strength is admirable and they shal not be ashamed to 〈◊〉 the enemy in the gate Such souldiers such champions such walls such bulwarks are the righteous to their places our conclusion then is necessary their losse must be very grievous and their lamentation deservedly very bitter I have now but three words to speak to Ioash to Israel and to Elisha to the wicked to the Church and to the righteous and I close with the text