The Decease of Holy Men and Ministers Considered, Sermon

The Decease of Holy Men and Ministers Considered · Sermon

EXODUS: OR, The DECEASE of Holy Men and MINISTERS, Conſider'd in The Nature, Certainty, Cauſes, and Improvement thereof.

A SERMON Preach't Sept. 12. 1675.

By occaſion of the much lamented Death of that Learned and Reverend Miniſter of Chriſt, Dr. LAZARƲS SEAMAN, Late Paſtor of Alhallows-Bread-ſtreet, London.

By WILLIAM JENKYN, late Miniſter of the Goſpel at Chriſt-Church, London.

LONDON: Printed for Edward Brewſter and William Cooper, at the Crane in St. Pauls-Church-Yard, and at the Pellican in Little-Brittain. 1675.

p. 3EXODƲS: OR, The Deceaſe of Holy Men and Miniſters conſidered, &c.

THat ſingle diſſuaſive from this my undertaking, the Inſufficiency (I mean) of my dwarfiſh endeavours to reach the height of Doctor Seamans Worth, and ſo to add any honour to his venerable memory, was eaſily overcome by a double inducement to this preſent Performance; Firſt, the dying deſire (to me the command) of my dear and deceaſed Friend: Next, the importunity of his afflicted and affectionate Flock, for my performing of this laſt reſpect, which ſo deſervedly I owe to their late Learned and Reverend Paſtor. If the Angels lately carried him (as they carried Lazarus) from all his p. 4ſores and ſorrows, into the boſom of a ſweet and quiet repoſe, how can you or I deny a ſhort endeavour ſeverally to bear our parts in bearing up his memory, who had not only the attendance of Angels when he dyed, but the title of an Angel while he lived, conjoin'd with thoſe (not titular, but) real, yea raiſed endowments, which the tongue of an Angel is much fitter than mine to ſet forth in their due and genuine perfection. But as I never did, ſo now I much leſs do delight in Preface or Apology, perceiving that probably I may thereby raiſe your ſorrow to that exceſs, which may hinder your attendance upon a more uſeful Subject, which you may find preſented to you in the

2^d Epiſtle of Peter, ch. 1. ver. 15. in theſe words,

Moreover I will endeavour, that you may be able after my deceaſe, to have theſe things always in remembrance.

DIvine Exhortations and holy Inſtructions propounded to us, are in Eccleſ. 12.11, ſaid to be as Nails; but ſuch is the hardneſs of our hearts, that as Nails p. 5for their more eaſie entrance and piercing, are often dipt in oyl, and after always driven with many knocks, and ſtrokes, and blows; ſo holy Exhortations muſt be dipt in the ſweetning and ſuppl'ing love of the Exhorter, and ſet home beſides by ſtrong and forcible reaſons and arguments, to make them prevalent and penetrative. This bleſſed Apoſtle Peter, giving to thoſe Chriſtians to whom he wrote that great Exhortation of progreſſiveneſs and proficiency in holineſs, plainly obſerv'd this way of Exhortation; Firſt, he dips the Nail of Exhortation in the oyl of love and ſweetneſs, v. 12. Telling thoſe Chriſtians to whom he wrote, that he granted they were knowing perſons, and that they were eſtabliſhed in the preſent Truth; he yields that they were already both informati & confirmati, as Gerard ſpeaks, informed and confirmed in the truth; acknowledging what they had, that ſo they may the better admit what they needed; hereby he yet inſinuates, that though they knew the truth, yet their memories needed refreſhment; though they were eſtabliſh'd, yet by reaſon of their inward corruptions and outward temptations, they might want further Confirmation. In a word, the Apoſtle to win acceptance to this Exhortation, p. 6tells them in effect, That he doth not lay the firſt Colours, but only refreſhes and waſhes them over again. Secondly, As the Apoſtle dips the Nail in the oil of love, ſo he ſtrikes it home with the blows of forcible arguments and perſwaſions; and the firſt argument is laid down in ver. 12, in the word [wherefore] Wherefore, ſays he, I will put you in remembrance. But wherefore was that wherefore put down? The force of it lies thus, Becauſe by your progreſſiveneſs in Grace, proficiency in Holineſs, there will be a more abundant Entrance made for you into the Kingdom of our Lord and Saviour Jeſus Chriſt: As if he had ſaid, If you have but a little grace, though you may get into Heaven, yet it will be more difficultly and creepingly; but if you go with a full meaſure of Grace, with proficiency in Holineſs, by adding one degree of grace unto another; then there ſhall be an abundant entrance made for you into the Kingdom of Chriſt. As when a mean and ordinary perſon comes to your Houſes, 'tis enough to open the Common-wicket, or the leſſer-door for his admiſſion: but if there come ſome Prince or great Perſon to viſit you, then you ſet open the great Gates for his Entrance; then you make an abundant Entrance for him. So p. 7here, if you will be great in Grace, eminent in Holineſs, high proficients in Obedience, then there ſhall be abundant entrance made for you into the everlaſting Kingdom of our Lord Jeſus; Then ſays the Apoſtle, you ſhall go into Heaven with more aſſurance of the Love of God, with the more confidence and courage; then you ſhall go even with joy, unto Eternal Joy.

The ſecond Motive is the meetneſs and fitneſs of him to give them this Exhortation to progreſſiveneſs and proficiency in Holineſs, and that is in ver. 13, I judged it meet, foreign, that is, in regard of my Office, of my Place, being a Miniſter, an Apoſtle. It was not enough for this bleſſed man to have the title of an Apoſtle, unleſs he did by a correſpondent-carriage anſwer that Title by endeavouring the welfare of his people.

The third argument is taken from the opportunity that ſtill he had to exhort them, laid down ver. 13, I am yet, ſays he, in the body, in my tabernacle; I have not yet put it off, and therefore I muſt take my preſent opportunity; and becauſe yet I have time, I will make uſe of it.

Fourthly, The next argument to quicken them to proficiency in Holineſs, is, from the p. 8nearneſs of his Death, foreign, laying off of my tabernacle is near, q. d. therefore I will bleſs you before I die; the leſs our time, the faſter muſt be our working: ſhort ſeaſons require quick ſervices: the ſmaller quantity of paper we have to write in, the cloſer muſt be our writing. And the Apoſtle confirms the nearneſs of his death from the declaration of Chriſt himſelf, that you have in John 21.18, When thou ſhalt be old, ſays Chriſt, another ſhall gird thee; meaning, he ſhould die a violent death by Crucifixion; and becauſe Chriſt ſhew'd him that this ſhould be when he was old, Peter finding himſelf now in years, could not but judg this prediction would ſhortly be fulfilled.

The fifth and laſt argument is in the words of my Text laid down in ver. 15, Moreover, I will endeavour that after my deceaſe you may have theſe things always in remembrance; and the argument intended in theſe words to ſet home the Exhortation, is his deſire to benefit their Souls after his death; After my deceaſe. In the whole Verſe we may moſt clearly take notice of theſe two parts:

1. The Apoſtles diligence, I will endeavour foreign, I will endeavour with all my might, p. 9with all my Solicitude, with all readineſs and forwardneſs, with the utmoſtneſs of my endeavours I will put forth my ſelf, that you may think of the Truths in which I now inſtruct you after my deceaſe. That's the firſt part of the Text, his Diligence.

2dly, There's contained in theſe words the Apoſtles deſign, which was, that they might have theſe things always in remembrance, even after his Deceaſe. In which I note principally theſe two things: The firſt is that Duty he deſigns to put them upon, viz. the having theſe things always in remembrance: (My diſcourſe upon which words I intend ſhall be the work of the Afternoon).

2dly, The time when he did deſire to have theſe things in their Remembrance, and that was after his Deceaſe. Theſe words then after my Deceaſe, I ſhall only by Gods aſſiſtance at this time inſiſt upon, and I ſhall handle them under a threefold Conſideration.

1. As giving us an apt and ſuitable Title of the death of the Saints, it is called a Deceaſe.

2dly, As diſcovering the lot of Peter, a great and famous Servant of Chriſt, and a bleſſed Apoſtle, even he among the reſt of the faithful was likewiſe to have his Deceaſe, my Deceaſe.

p. 103dly, As intending the time and ſeaſon of his deſires to benefit the Souls of theſe Chriſtians, that was after his deceaſe: 1. Deceaſe, 2. My deceaſe, 3. After my deceaſe.

I ſhall ſpeak of theſe three particulars (God willing) in their order: And

1. Of the firſt of theſe, the apt and fit Title of Death, it is called here a Deceaſe, in the Greek it is foreign, which ſignifies properly a departure or going away; and it is obſervable, that when Chriſt was upon the Mount of Transfiguration, and that Moſes and Elias ſpake concerning his deceaſe, Luke 9.31, the ſame word foreign, is there uſed; and that Peter was then in the Mount with Jeſus, who here alſo calls his death his foreign, or his deceaſe: And in both places there is a clear alluſion to that Exodus or departure of the Children of Iſrael out of the land of Egypt towards Canaan, in regard whereof the ſecond book of Moſes is called Exodus; the former part of the book of Exodus, containing a full deſcription of the manner and means of the departure of the people of Iſrael out of Egypt. And Heb. 11.22, when Joſeph made mention of the departing of the Children of Iſrael out of Egypt; in the Greek it is, Joſeph made mention p. 11of the foreign, of the going away, or departing of the Children of Iſrael out of Egypt; ſo that this Exodus or deceaſe in the Text, is a clear alluſion to that foreign, that departure of the people of God out of Egypt to the Land of Canaan. Nor is this my opinion alone, for Grotius upon my Text expreſſeth himſelf fully for it in theſe words, hic exitus figuratus per illum ex Aegypto: This departure here mentioned by Peter was figured by that Exodus or departure out of Egypt; and Brugenſis tells us upon the words, Luke 9.31, where it is ſaid that they ſpake of Chriſts foreign, or departure, That there is an alluſion to the foreign of the people of Iſrael when Moſes led them out of Egypt; ſo likewiſe Cyril, and others. And Gerard upon the Text tells us, the Antients were wont to call death an Exodus, a departing out of the body to the Heavenly Countrey, the Heavenly Canaan.

The firſt Obſervation then is,

There is a lively reſemblance and ſimilitude between the Exodus, or departure, of the Children of Iſrael out of Egypt, and the Exodus, or departure, of a Saint out of this Life.

In the proſecution of this Meditation I ſhall, 1, Explain it. 2dly, I ſhall give you a brief application of it, it being not that which I p. 12deſign to inſiſt upon. There are theſe three ſuitable reſemblances between a Saints Exodus or departure when dying, and the Iſraelites Exodus or departure out of Egypt: 1. Conſidering from whence the Iſraelites went when they went from Egypt into Canaan. 2dly, Conſidering what way they went. 3dly, Conſidering to what Countrey or place they went.

1. From whence the people of Iſrael departed when they went: Take it in three particulars: 1. It was a ſtrange Land from which they went, terra aliena; ſo a ſtrange Land is called, Exod. 2.22. foreign, and Egypt is called, Gen. 15.13. foreign, a Land not their own. Iſraelites are oft ſaid to be ſtrangers in the Land of Egypt, Exod. 22.21, Lev. 19.34. Deut. 10.19. and in alluſion to this it is thought, that the people of God are ſo frequently in Scripture called ſtrangers, Heb. 11.13. They confeſſed themſelves to be Pilgrims and ſtrangers upon the Earth. Pſalm 119.19, I am a ſtranger upon earth. 1 Chron. 29.15, We are ſtrangers and ſojourners, as were all our fathers. I beſeech you as Pilgrims and ſtrangers, 1 Pet. 2.11. Abſtain from fleſhly luſts that fight againſt the Soul. And the people of God that depart here p. 13out of the Egypt of this World, very fitly may be called ſtrangers upon earth, becauſe of their diſtance from their Relations: they are now abſent from their Father, their deareſt Friend; they ſee him not as he is; He oft-times hides his face from them in ſeeming diſpleaſure: they are far from their elder-brother the Lord Jeſus, Phil. 1.23. They deſire to depart that they may be with him. While in the body we are abſent from the Lord, 2 Cor. 5.6. Him having not ſeen, 1 Pet. 1.8. And further, they are abſent from their Countrey, which is Heaven; that is patria juris, though the Earth be patria loci: the Earth is their Countrey here for place, but Heaven is the Countrey that they are deſigned for, that they of right belong to, and long for; that they love to hear from, and towards which they daily walk. And they are ſtrangers, becauſe in their diſpoſitions, company, language, diet, apparel, (I mention all theſe in a ſpiritual ſenſe) they differ from the world. As to their diſpoſition, that's heavenly; they are born from above, they have a heavenly Principle; thoſe among whom they live are earthly in their inclinations, they ſavour and mind only earthly things. Saints love not the company p. 14of the wicked as wicked; they love it as Phyſicians, not as Companions; their delight is in thoſe that belong to their heavenly Country. As to the Language they ſpeak, 'tis wholly heavenly, the Language of Canaan; and here they are in the midſt of a people of a ſtrange tongue. Their Dyet differs, the Earth is the worldlings food, he ſwallows it as in Job, Job 39.24, 'tis ſaid of the horſe, he ſwallows the ground; but the godly feed and live upon the Word, and in that upon the fleſh and Blood of Chriſt. They differ in their Apparel, Saints put on the Lord Jeſus his righteouſneſs as imputed, and his grace and holineſs as imparted to them; but the wicked are clothed only with the defiled and defective rags of their own righteouſneſs, and the deformities of the old man, and corruption.

2. When the Iſraelites departed from Egypt, their Exodus, or departure, was e terra afflictionis, as 'tis call'd Gen. 41.52. from a troubleſome and afflicting Country; therefore Scripture frequently ſpeaks concerning their afflictions in Egypt, Exod. 3.7, their being bond-men in Egypt, Deut. 6.21, concerning the murther of their Infants in Egypt; concerning their p. 15iron furnace in Egypt, Dent. 4.20. called an iron-furnace, becauſe much imployment of the Iſraelites was ſpent in the melting and mollifying of iron, which doubtleſs was the ſoreſt and hotteſt work; and a little before they went away, their bricks were doubled, their burthens were increaſed; in one word, the Egyptian cruelties were extended to the very higheſt pitch of extremity. And when the people of God go out of the world, is not their Exodus, their departure, from an Egypt too in this regard? It is a troubleſome, hating, perſecuting world that they depart from. Mundus turbatur, & amatur, the world is troubled and troubleſome (ſaith Auſtin), yet too much lov'd; and God makes the place of our diſtance from heaven an houſe of bondage and trouble, leſt we ſhould make it the place of our delight. 'Tis better for Gods Iſrael, that Egypt ſhould be a houſe of bondage than hoſpitality; and God will have his people afflicted in it, that they may not be infected with it, and ſay, it is good for us to be here. When the people of Iſrael were coming into Egypt, how kindly did Pharaoh entertain them! how welcome were they to the Egyptians! but when they went out from thence, how were they p. 16perſecuted! When the people of God are looking towards the world, and ſeeming to comply with it, then they ſhall be reſpected; but when they will leave it in their deportment and practice, then they are hated. 'Tis good that Egyptians ſhould hate Iſrael, that they may not hurt them. When the world is moſt kind, 'tis moſt corrupting; and when it ſmiles moſt, it ſeduceth moſt. Were it not for the bondage of Egypt, we ſhould too much delight in the Idols and Onyons of Egypt.

3. When the Iſraelites departed out of Egypt, they departed e terra pro…ana, out of a wicked idolatrous ſinful Country; therefore you ſo often read concerning the idols of the Egyptians, the gods of the Egyptians, Jer. 43.12. Jer. 46.25. and particularly you have mention made, Joſh. 24.14, concerning the people of Iſrael, their ſerving the gods of the Egyptians, which doubtleſs they did too frequently when they were amongſt them; ſo you read concerning the whoredoms of Egypt, Ezek. 23.8. And is not this as the world that we are leaving, the Egppt from which we are departing, when we are dying? The whole world, ſays the Apoſtle, lies in wickedneſs, like a Swine in the midſt of the mire, wallowing and tumbling, p. 17immerſed in all kind of lewdneſs and profaneneſs, and it is called therefore, this preſent evil World, Gal. 1.4. And the truth is, the people of God while here they abide, are too ready in this Egypt to learn the Language, and imitate the ſinful practiſes of Egypt. Water, though never ſo pure, running through a Brimſtony or Allomy Myne, will have ſomething of the ſavour, tang, and taſt of it; And the people of God, as frequently we ſee, and ſhould ſadly obſerve, although they are holy, purified and cleanſed, yet running through the Myne of a ſinful, profane World, have too great a tang and ſavour of its Impiety. I doubt not but the people of Iſrael learned their Idolatry of worſhipping the golden Calf, of the Egyptians, who worſhipped ſuch Idols. Thus you ſee from whence the Exodus, or departure, of the Iſraelites was, it was from Egypt, that carries too great a reſemblance to the World, which the Saints leave when they die.

2dly, What was the way of the Iſraelites departing out of Egypt? It was through a red-Sea, a kind of living-death in appearance, or ſepulcher, wherein they expected every moment to be ſwallowed up, Pharaoh alſo purſuing of them. And the people of God muſt paſs to life ſometimes p. 18through a red-Sea of Perſecution and Bloud, as this great Apoſtle Peter did, according to the prediction that he had from Jeſus, Joh. 21.18; but always they muſt paſs to life through death: there is no going any other way; till the fetters of the body be knockt off, the Soul cannot get up to God. Death muſt be the threſhold of Life; we muſt be abſent from the body, before we can be preſent with the Lord. This is, as the way of ſins merit, ſo of Gods method. He writes death upon all things and perſons, before he enlivens and raiſeth them. Nor is the paſſage of the Saints through the red-Sea of Death, without a purſuing Pharaoh, the Devil with his Army of Tentations, who will ever diſturb, where he cannot deſtroy; and purſue, though he cannot prevail; But bleſſed be Chriſt, who not only diſappoints, but deſtroys the deſtroyer.

3dly, To what Countrey did they deſign to go when they departed out of Egypt? 'Twas to the Land of Canaan, thither they were tending and marching. And ſo likewiſe do the People of God, when they leave this Egypt, they go to a better Land of Canaan than that which is earthly, a Heavenly Countrey, an heavenly Canaan, though ſhadowed out, and p. 19typified by the earthly. I ſhall open it to you in three particulars.

1. The Land of Canaan was Terra Promiſſa, it was a Promiſed Land; therefore Neh. 9.15. it is there called the Land which God both promiſed and ſware to give the Iſraelites: Their only Title to it was by Promiſe; God ow'd it to them no further than he had promiſed it to them: And the heavenly Canaan to which the dying Saints do go, is alſo a Land of Promiſe, 1 John 2.25. This is the promiſe that he hath promiſed, Eternal life. A Promiſe is a middle thing between Purpoſe and Performance: firſt there is the Purpoſe of God to ſave his People, his eternal Decree; then he promiſes it in the Goſpel, then performs it after Death; and ſo great is the Love of God to a true Iſraelite, an Iſraelite indeed, that he will not ſtay till the day of performance comes, but ſhews his Love in promiſing, before the time of performance. And hence you read of the promiſe of eternal Life, 2 Tim. 1.1. Heb. 9.15, the promiſe of the eternal Inheritance, and the Saints called the heirs of Promiſe; and hereby God both honours his own faithfulneſs in his peoples truſting him for Heaven, and tries his Saints ſincerity, who embrace p. 20Gods Promiſes before the Worlds Performances; and the Riches of the people of God on this ſide Heaven lies in this great Promiſe of Heaven. A Saint that hath a Promiſe of Heaven is richer than he is that hath all the Performances of the World.

2dly, The Land of Canaan to which the people of Iſrael went, was Terra Sancta, it was the Holy Land, and therefore it is called Gods holy habitation, Exod. 15.12; and Hieruſalem, the beauty of the land of Canaan, the type of Heaven, is called the holy City, Matt. 4.5. And therefore was Canaan an holy place, becauſe that Land, God had ſeparated from all Lands, to afford the viſible tokens of his gracious preſence in it, and to it, and to ſettle his Worſhip and Sanctuary in it for Communion with himſelf, and to have the Iſraelites that inhabited it, a peculiar people, and ſet a-part for his own Honour and Service. But much more may the Heavenly Canaan to which the Saints go when dying, be called a Terra Sancta, a Holy Land; 'Tis ſeparated and ſet a-part for the glory of a holy God, for holy performances, holy perſons: The God of Heaven is Holy, Holy, Holy. All that live with him there, are holy; only holy Ones enter there: p. 21Holy Angels, Souls of juſt men made perfectly holy: Nothing defiled or defiling can there be admitted; no ſin, no Sinner, no more of unholineſs is there, than of unhappineſs; ſorrow and ſin came, and ſhall go together: There, as all tears ſhall be wiped away from the eyes, ſo all ſin perfectly waſht away from the Soul: there ſhall neither be ſin in the Soul, nor Sinner in the Company: as compleat an Holineſs as God will, and we can deſire.

3. The Land of Canaan was terra deſiderii, ſo called, foreign, Pſalm 106.24, a pleaſant delightful Land, deſcribed to be a Land of milk and honey, and to have an affluence of all things deſirable to ſenſe, as Corn, Wine, Balm, Oil, Fountains, Paſtures. But what a faint reſemblance do all theſe carry to the pleaſures of the Heavenly Canaan? Here are the true, full and everlaſting pleaſures, fulneſs of joy, pleaſures for evermore, Eternal ſatisfaction without any ſatiety and glutting. An Eternal fulneſs, and yet an eternal freſhneſs of delights. All comforts are centred in God. All ſweetneſs and delights meet in him. In him there's infinitely more than the Soul can want or wiſh; and he is in heaven perfectly enjoyed p. 22even to the utmoſt extent of the Souls capacity; but yet the Oyl will be infinitely more plentiful than the Veſſels are capacious, which cannot hold all that oyl of joy that God can give out of himſelf. The people of God in Heaven, are ſaid to enter into their Maſters joy, for their joy cannot fully enter into them there. In Heaven there's that we call enough, a thing never to be had in this world; there is in that Life mors deſiderii, the death of deſire; and perfect joy is nothing but the ceſſation of all our wiſhes.

Ʋſe. The Application of all this, ſhall only be to counſel you, To labour that your departure out of this world may be an happy Exodus, or departure; as a going from the Land of Egypt, to a happy, an heavenly Canaan. And for the making this Counſel the more effectual, I'le preſent it to you in theſe four branches.

1. Be ſure you be Iſraelites, otherwiſe there is no entring into Canaan when you depart hence. Canaan was a Land of Promiſe, but promiſed only to Iſrael; and for your entrance into the heavenly Canaan, there is no promiſe unleſs you be Iſraelites. Nor is it enough for you to be carnal Iſraelites, I mean only ſuch p. 23in regard of outward priviledges, and enjoyment of outward Ordinances. Outward priviledges put luſt to no pain. The moſt eminent for priviledges are oft under the prevalency of corruptions: But you muſt be, as Chriſt ſpeaks of Nathaneel, truly and indeed Iſraelites: Otherwiſe Publicans and Harlots enter into Heaven before a meerly nominal Iſraelite. How woful is that Hell into which men fall by preſuming of Heaven! The Valley of Viſion hath the heavieſt burden. The deeper a ſhip is laden, even with Gold, the deeper ſhe ſinks. God is moſt diſhonour'd by the ſins of viſible Profeſſours; by theſe the power of Godlineſs is oft moſt bitterly oppoſed. He that was born after the fleſh, was the greateſt perſecutor of him that was born after the ſpirit. The priviledges of grace, without the grace of the priviledg, give no admiſſion into Glory. True holineſs only is the way to true happineſs. No grace but tried grace enters into Heaven. Many of the children of the Kingdom ſhall be ſhut out of the Kingdom. He is not an Iſraelite who is one outwardly, but he is an Iſraelite who is one inwardly, Rom. 2.28. The children of the fleſh, are not the children of God, Rom. 9.8. Luk. 16.25, I read of p. 24a Son of Abraham in Hell. The children of Iſrael have oft been the children of the Devil. No promiſe of ſalvation is made more to the Member of a viſible Church, unleſs he have a changed heart, than to an Heathen.

2dly, Take heed of turning in your hearts, back again into Egypt; many that went out of Egypt did not go into Canaan; the Holy Ghoſt tells us, how forward they were to return back into Egypt, Numb. 14.3, 4. Turn not from your profeſſions, imbrace not the preſent world, take heed of being backſliders; better you had never gone out of Egypt, than to turn back again into it. You muſt hold it out unto the death, if you would have a Crown of life; it is not he that ſets out firſt, but he that holds out laſt, that ſhall be crowned.

3dly, Take heed of unbelief, diſtruſt not the promiſes that God hath made, of entring into his reſt. Unbelief was the killing, mother, murthering ſin of the Iſraelites, they could not enter in, Heb. 3.15, becauſe of unbelief; no difficulties in the way, give a diſpenſation to diſtruſt the promiſe of beſtowing the happineſs of the end. Unbelief is the ſin that of all other diſcredits God, rejects mercy offered, hinders from Salvation, p. 25puts a neceſſity of deſtruction upon you; other ſins make us obnoxious unto death, but Unbelief makes us oppoſite unto life.

4thly, Think not of entring into Canaan without your Joſhua, your Jeſus; there is no getting to the heavenly Canaan, but by him. He muſt be improved in theſe two regards:

1. As your Conquerour, one that is to conquer all the enemies you are to meet withall in your entrance into Canaan; he only can overcome Death, Devil, Guilt; it is he who by death overcomes him that hath the power of death; he overcomes him by price, in ſatisfying the Juſtice of God; by force, in the deſtroying of his works by his Spirit in the Souls of his Saints.

And 2dly, You muſt improve Jeſus not only as your Conquerour, but alſo as your Leader to follow him; they followed Joſhua into Canaan; Jeſus muſt be our Captain as well as Conquerour. Follow him as your Example. If he be not your Pattern, he never procures your Pardon. You muſt follow him in the way unto Canaan, if you expect to follow him into the bleſſedneſs of Canaan. You muſt go as he did, if whither he did; in the way of holy walking, yea in the p. 26way of ſuffering; if he will call you to follow him through mud and bloud, take up your Croſs and follow him; you muſt ſuffer with him, if you would be glorified with him.

Thus I have gone briefly over the firſt thing conſiderable in the time, when Peter endeavoured that they ſhould remember his holy inſtructions: We have conſidered this time firſt, as giving a Title unto Death; it is here called, a Deceaſe, an Exodus.

2dly, We muſt conſider it as diſcovering the lot of Peter, an eminent Apoſtle, an excellent Servant of Jeſus in the Miniſtry; and yet here he tells you of his deceaſe.

The Obſervation ſhall be by way of queſtion in alluſion to the words of Stephen, Acts 7.52, Which of the Prophets have not your fathers perſecuted? My Doctrinal Queſtion ſhall be this: Which of the Prophets hath not death removed? Prophets ordinary, or extraordinary, Prophets before, and Prophets ſince Chriſt, all ſlain by Death, they are deceaſed; ſays the Apoſtle after my deceaſe. But why is it thus? Next to the will of God and the irrevocable ſtatute of dying; Take this fourfold account of the death of the Prophets:

1. Conſider them as Men. 2. As holy men. 3. As ſinful men. 4. As Miniſters of Jeſus p. 27Chriſt, as Prophets; And upon all theſe accounts they muſt have their deceaſe.

1. As men they are liable to a deceaſe their bodies are fleſh and bloud; we walk after the fleſh, (ſaith Paul) that is, as to the outward-man, and ſtate of frailty & mortality, 2 Cor. 10.3. Even they as well as you muſt mend their Cottages of Mortality once a day at leaſt, to keep them wind-tight and water-tight, to preſerve them from an untimely diſſolution; theſe Lamps cannot burn and ſhine without your Oil; they are earthen veſſels, as the Apoſtle calls them: Peter here twice calls his body a tabernacle, and that ſhortly to be laid off; the word of Life is in the Mouths of your Prophets, but the Characters of Death are on their foreheads. Iſidore of Peluſium his expreſſion is very apt to this purpoſe, Our diſſolution, ſaith he, doth as it were run an equal pace with our framing, or making in the womb, foreign, aſſoon as you light a Candle, it is melting and declining, Poſt geneſin ſequitur exodus. Every man as born, is a dying man; even Adam in his innocency, though he had a poſſe non mori, a power not to die; yet he had not a non poſſe mori: in regard of the originals of his body, and its matter, he had a remote power p. 28of dying, he had the principia reſolutionis, principles of diſſolution, though in regard of his excellent Conſtitution and original Righteouſneſs, but eſpecially the ordination and Providence of God, he was in innocency immortal; but in our fallen-ſtate as men, born, living, we are mortal, death is natural and neceſſary: We muſt die, not becauſe we are ſick, but becauſe we live, morieris non quia aegrotas, ſed quia vivis.

2. As they are holy men, Prophets muſt die.

1. They muſt be made perfectly holy, and they long to be ſo; but on this ſide the grave they cannot be ſo, they have indeed the firſt-fruits of the ſpirit, but yet the reliques of ſin, primitias ſpiritus, & reliquias vetuſtatis: here they ſtrive againſt ſin, and yet do but imperfectly conquer it; in Heaven they are neither conquered by ſin, nor have they the company of ſin; therefore becauſe they are holy men, that they may be perfectly ſo, and have the full crop after the firſt fruits, they muſt die.

2dly, Becauſe they are holy men, therefore they muſt ſee God; God will not always be without their company, the leaſt grace is too good to go to hell, and to ſtay always upon earth. Enoch walked with God, and was tranſlated; of all the Patriarchs before p. 29the Flood, he lived the beſt and the leaſt; holy Prophets muſt die that they may go to the perfect fruition of God.

3. They muſt dye, becauſe they are ſinful men. Our Apoſtle Peter, that here foretells his deceaſe, not more humbly than truly call'd himſelf a ſinful man; Depart from me, O Lord, I am a ſinful man. Sin makes all ſubject to the ſtroke, though not to the ſting of death. God hates ſin whereſoever he ſees it. Chriſt muſt dye, if ſin be but imputed; and all muſt dye, if ſin be inherent. Though death be not unto the Saints a curſe for ſin, yet it is a conſequent of ſin; and bleſſed be God that it ſhall be the cure of ſin.

4. They muſt dye, becauſe they are Prophets, Miniſters of Chriſt.

1. God oft takes away Prophets and Miniſters, they have their deceaſe to puniſh the unprofitableneſs and unthankfulneſs of their people, that never knew how to prize and value them in the time of their enjoying them. God puts out theſe lights, becauſe you play the wantons with them. If you will be playing, when you ſhould be working by the light, God ſometimes righteouſly takes away the Candle, and lets you go to bed in the p. 30dark, without an enlightning Miniſter.

2. As they are Prophets they muſt dye, becauſe they are oft as Prophets perſecuted to death. A godly Miniſter is ſet in the Forlorn Hope of the Army of Chriſts Saints; wicked men oftentimes ſhorten their lives, and would not willingly let theſe lights burn to the ſocket, but would gladly blow them out before they are burnt out: Though (bleſſed be God) we cannot ſay with Lorinus the Jeſuit upon the Text, who writes concerning the Popes, That in all their ſucceſſions from Peter to the year 1625 (though he doth moſt falſely date the ſucceſſion of the Popes from Peter) there never yet was one Pope that lived twenty-four years, (and truly he may well ſay ſo, many of them having haſtned their deaths with poiſons, others with their Murders, Sodomy, Inceſt, and other notorious Villanies, not to be named by a Miniſter of Chriſt in the Pulpit). Though bleſſed be God, I ſay, we cannot ſay that none of our Miniſters have arrived to the age of 24 years in their Miniſtry; yet we muſt ſay, their Lives are commonly ſhorter than thoſe of others, even in regard of that Antichriſtian fury principally bent againſt them, the edg whereof hath frequently cut the thread of their Lives; p. 31Perſecutors have made faithful Miniſters the very Butts of their ſhot of Oppoſition: The Thief hates and ſtrikes at the Candle more than any thing; The Wolf is moſt angry with the Shepherd that defends the Flock, witneſs the rage of the Devil in all places and ages.

3. They muſt die as Prophets, Miniſters, becauſe there is no other way ſo fit for wicked men themſelves to praiſe and prize them, as by their dying. While godly Miniſters Lived, though they were the marks of all the Obloquie and oppreſſion of wicked men; yet when dead, even the wicked themſelves will give them a good Report. You read of the Sepulchres of the Prophets, that the Phariſees garniſhed; when they were alive, they perſecuted them, but after their deaths they garniſhed and adorned their Sepulchres. And the truth is, a dead Prophet is commonly the only praiſed Prophet by a wicked man; when living, he reproved and roared againſt a wicked mans ſins out of the Pulpit; then how did the wicked ſcorn him and ſcoff at him; but when a faithful Miniſter is gone, and the Sinner ſees him quiet, and hears him ſay nothing againſt his Impieties, for faſhion-ſake at leaſt he will give him the good word of the Age and Countrey. When Sampſons p. 32Lion was alive and roared upon him, Sampſon rends and tears him; but when the Lion was dead, then Sampſon takes Hony out of him, and counts him a creature of ſweetneſs: ſo a dead Prophet ſhall be counted ſweet, when alive he was the bittereſt and moſt unpleaſing perſon in the World to a Sinner.

4. They muſt die as they are Prophets, becauſe perhaps their own Friends have idoliz'd them, and put them in the room of God, who can, though ordinarily he will not, do his work without them: God uſes Tools, not to help him, but to make them helpful; he will not have the Servant advanced above himſelf, nor the man above the Maſter; the way to be without Miniſters, is to think you cannot be without them: the Sun needs not the Glow-worm to give it light, nor doth God need the Miniſter. God doth nothing with means, but he can do the ſame without them: there was Light before there was a Sun.

5. As Prophets they muſt dye, for they are to receive a Prophets reward, a Crown of glory that fadeth not away, as the Apoſtle expreſſes it, 1 Pet. 5.4. & 2 Tim. 4.7, 8, a Crown of righteouſneſs. This is their working-time, it is not p. 33the time of their reward. The righteous Judg will ſhortly pay them; they labour in the Lord, and therefore dye in the Lord, and their work is not in vain in the Lord. My labour is with the Lord (ſaith the Prophet). They are a ſweet ſavour unto God, in them that periſh. Their labour for the Lord, is to be recompenc'd by their enjoyment of the Lord. Come well done good and faithful Servant, enter into thy Maſters joy, ſhall one day be the Euge, the Recompencing-expreſſion of Jeſus Chriſt to his faithful Miniſters. They ſerve the beſt Maſter, who gives them the beſt work, the beſt wages, and is the only Maſter that gives ſtrength; and though he gives it, he rewards it after he hath given the ſtrength, and the heart to uſe it.

6. As Prophets they die, becauſe God will often have them preach by their death, whether violent or natural. I admired Doctor Seaman more in a ſick-Chamber, and on a Deathbed, than ever I did in the Pulpit; how audibly did he read the Lecture of Patience, when he had pains, as he himſelf wrote, as great as fleſh and blood could bear! even then, I remember not that by any geſture or groan he expreſt any diſlike of Gods dealings! God p. 34will break the Box of a godly Miniſters body, that ſo the fragrant Perfumes of his Ointments, his Graces and Faith, may breathe out when the Box is broken. I add,

7. They muſt die as Prophets and Miniſters, becauſe often the labour of their Miniſtry ſhortens their days; they ſpend their Oil in giving you light; like Clouds they diſſolve themſelves by dropping upon their too-often barren Hearers. Nothing wearies and weakens the body more than Study. I have look'd upon other Callings, as Recreations to the Calling of a ſtudious Miniſter, that labours in hunting, before he brings you Veniſon. A Knife is always better and often more worn by uſe and cutting, than by lying ſtill and ruſting. Doctor Whitaker, that Learned and famous Servant of God in his Generation, (who for Learning, Orthodox parts, and Zeal, was the terror of Rome, and Ornament of England, ſometimes Maſter of St. John's in Cambridge; of whom Bellarmine himſelf ſaid, having his picture hung up in his Study, Though he was a Heretick, yet he was a learned Heretick); This bleſſed Whitaker was ſo painful a Student, and ſat up ſo late in Nights at Study, that he ſaid of himſelf when p. 35he felt his ſtrength decaying, and his ſickneſs encreaſing, He would willingly part with all that Learning that ever he got by Candlelight, upon the condition he could recover that ſtrength and health that he had loſt by Candlelight. The Prophets ſhorten their time, to bring you to Eternity. The Application follows; and it ſhall be by way of, 1. Advice, 2. Comfort.

1. By way of Advice; 1. If the Prophets have their deceaſe, Then they ſhould labour while they may, they ſhould work apace, they ſhall not do it long. Peter knowing that the putting off his tabernacle did approach, was the more vigorous in his Paſtoral endeavours, v. 14. 'Tis moſt incongruous for a Miniſter to be ſure that he cannot live, and yet ſo lazy that he will not preach; Let him take heed leſt he be ſo guilty that he dares not die; What a ſhame is it that ſome called Miniſters have a greater plurality of Livings than they can promiſe to themſelves of days to live in? No preaching in the Grave, unleſs Silence preach, which I wiſh that of this Great Divine may do.

2. Magiſtrates ſhould labour to keep up and encourage a Succeſſion of Learned and laborious Miniſters; ſo far ſhould they be from perſecuting, oppoſing them, and drying up their p. 36Oil of Maintenance, that they ſhould encourage and highly honour them, not only for their works-ſake already performed, but that they may perform it ſtill; and not only give them a liberty to preach ſtill, but a liberal Maintenance for preaching. A Magiſtrate as well as a Miniſter ſhould endeavour that Sanctity ſhould be tranſmitted to Poſterity.

3. People ſhould improve their Miniſters if they muſt have a deceaſe; You have but borrowed your Books, therefore you had need read them the faſter. Walk while it is light; let not your Miniſter go till he hath bleſſed you with ſome ſpiritual Bleſſing; ſhorten not his Life with grief for your unprofitableneſs. You tear your Books apace, and wear out your Miniſters; for ſhame learn your Leſſons.

4. If Miniſters have their deceaſe, May thoſe that ſucceed them in place endeavour to ſucceed, yea, to exceed them in worth and ability. May that expreſſion of the Antient here take place: Cum fortes ad proemia vocat, debiles ad certamina roborat; Cum iſtos ſuſcipiendo remunerat, hiſce laborum vires quas remuneret, ſubminiſtrat: When God Crowns ſome for working, may he ſtrengthen others for their work. May we never be miſerable in having Reeds p. 37in the room of Pillars: And may you of this Congregation with Wiſdom and unanimity make choice of ſuch a perſon to ſucceed Doctor Seaman, as may ſo fill and become his Pulpit; that if poſſible you may be ſenſible of a change rather than a loſs by Doctor Seaman's deceaſe.

5. Muſt Miniſters die? Pray for them to him that hath the power of Life and Death. It was Paul's great Prayer to be pray'd for; 'Twas through Prayer that he truſted to be given to them, Phil. 2.2. 'Twill be your deſerved trouble when your faithful Miniſters die, that you while they lived pray'd no more for, and profited no more by them (and theſe two have a common Conjunction): Prayer is the mean to get Miniſters when we want them, and to keep them when we have them.

6. Muſt Miniſters die, Maintain them while they ſtay. The unkind World ſtorms them, do not you ſtarve them, or hinder them from Studying by your neglecting to ſupply them. I neither ſpeak, nor have cauſe to ſpeak in this kind for my ſelf: but for my Brethrens-ſake, I cannot be ſilent. Make that Proverb ceaſe; London loves a Cheap Goſpel. The beſt of Miniſters walk in the fleſh; acknowledg this as your p. 38priviledg, but ſuch as points to your Duty. If they die, let not your penuriouſneſs be the diſeaſe of which they die. Conſider they will not long be chargeable.

7. Laſtly, Muſt the beſt of Miniſters dye? Be willing to follow them. The ſweeteſt Flowers wither ſooneſt. God takes away the beſt of his Servants, his Enochs, often haſtily; why do we love ſo much then to linger behind? We ſhould like the world the leſs while we ſtay, and the leſ… to ſtay in it, becauſe holy men and Miniſters ſo ſpeedily forſake it. We delight not in a room without furniture, nor in an houſe that hath only naked walls. Sanctity is the beſt furniture of ſouls, and Saints of places, both for uſe and ornament; why do we then love ſo much to ſtay, when they are taken down? And of all others, we Miniſters (methinks) ſhould be moſt willing to follow our Brethren, and dear Companions in the Miniſtry, by long acquaintance, frequent and indearing viſits, ſweet innocent chearfulneſs, fraternal counfels, learned debates, prayer, yea promiſes and re-promiſes of prayer, of late ſo nearly linkt and intimately twiſted to and with us. Sometimes, methinks, when I recall (them I cannot) the memories of the great Gouge and Gataker, the p. 39holy and delightful Whitaker, the prudent Calamy, that man of Prayer Aſh, and of Tears Nalton, that ſweet name and man of affection Love, whoſe great love to me was match'd with nothing more than my fidelity to him (and I would kiſs even the feet (though elſe I perfectly deſpiſe the tongue) of Calumny, would they be, which yet they never durſt be, the bearers to me of the leaſt proof to the contrary); alſo of learned Cranford, true-hearted Taylor, victorious Vines, laborious and upright Jackſon, richly adorned Drake, who knew every thing better than his own rare accompliſhments; Marſhal that Maſter in the art of preaching, Burroughs another great ornament of the Pulpit, judicious and painful Caryl, that great Pattern of induſtry and ſanctity, Doctor Wilkinſon, and now laſtly the profound Doctor Seaman: When (I ſay) I recall the memories of theſe now bleſſed Worthies, I am ready to ſay, Lord, why do I long no more to get among them! and yet what are theſe to Jeſus Chriſt, for drawing out my affection and longings for Heaven! in whom are centred all the excellencies of theſe, and of all thoſe millions of Saints that have been from the beginning of the world, that now are, or ever ſhall be; and compared to him, are no more than the faint and p. 40feeble flame of the ſmalleſt Candle to the Sun when ſhining forth in greateſt glory! and without whom, Heaven it ſelf with all its other furniture of Saints and Angels, deckt with the moſt ſhining Attire of all their poſſible perfections, would be but as a ſheet of Cyphers without a figure, and could entertain us only with pleaſures, in the notion, and delights of meer Imagination.

2. I ſhall ſhut up this Point concerning the deceaſe of godly Miniſters, with but naming a ſecond Uſe by way of Relief and Refreſhment; For,

1. Though the Prophets of God do die, yet the God of thoſe Prophets never dies: He is the living God, and only hath immortality. Though the Streams be dried up, the Fountain hath a conſtant fulneſs, out of which the faithful may draw all ſupplies of Grace and Comfort, by a due improvement of the Promiſes, and keeping up Communion with God, who obligeth us indeed to the participation of the Miniſtry when we may enjoy it; yet never tied himſelf from exhibiting to his people, even in the drieſt Wilderneſs, the ſweeteſt and fountainous delights of ſpecial grace and goodneſs.

2. Though the Propets die, yet the Souls p. 41of the Prophets die not. Their deceaſe is the Exodus or departure of their Souls to God, with whom they reſt for ever after their ſhort labours in this troubleſome World. The Jewel is laid up in a better ſtate, than when it was in the torn feeble Casket of their Bodies.

3. Though the Prophets die, yet (in a ſenſe) the ſons of the Prophets die not. There ſhall be ſucceſſively a Miniſtry, and Miniſters, to the end of the World. Chriſt hath promiſed to be with them, and therefore certainly they ſhall be, even to that period. His Ordinances ſhall continue till the Lord come, and therefore there ſhall be diſpenſers of them: He will have an Houſe always, and therefore Stewards ever in it. Let the Devil and Antichriſt rage and puff never ſo furiouſly, they ſhall never extinguiſh the light of the Miniſtry. Could they have accompliſht that deſign, it had been done above a thouſand years ago.

4. Though the Prophets die, yet their memory dies not: The fragrancy of their names like a precious Ointment breathes forth even after, yea, by the breaking the brittle boxes of their bodies. Their heavenly Inſtructions, or Writings, or Examples, at leaſt live when they are dead. And thus this eminent Servant of Chriſt dies not.

p. 425. Though the Prophets die, yet their Propheſies do not die: Though they paſs away as a wind, yet their words neither are but wind, nor paſs away as ſuch. Their word whereby they convert Souls, dies not as to the effect thereof, Grace in the Soul. Their threatning words for ſin die not. The Prophets do they live for ever? Zech. 1.5. But my words and my ſtatutes which I commanded by my Servants the Prophets, did they not take hold of your fathers? The Word of God, even in this ſenſe, may be ſaid not to be bound, namely, to the abode of the Prophets upon Earth: Threatned Sinners ſhall know by feeling the Truth threatned, that they have had a Prophet among them.

3. In the third and laſt place we conſidered theſe words, After my deceaſe, as intending the ſeaſon deſigned by Peter for benefiting the Church, and that was after his deceaſe.

And from this my third and laſt Obſervatian is, It is the Duty of the ſervants of God, eſpecially Miniſters, to endeavour that they may ſavingly benefit others, even after their deaths. The things that thou haſt heard of me, commit to faithful men (ſaith Paul to Timothy, 2 Tim. 2.2.). Upon which words Reverend Calvin well notes: Here the Apoſtle ſhews, Quantum ſit ſolicitus p. 43de propaganda ſana doctrina ad poſteros, His ſollicitouſneſs, to propagate ſound Doctrine to Poſterity; and that the Servant of Chriſt muſt not only quamdiu vivit, while he lives, labour to preſerve the purity of Doctrine, ſed quam longiſſime ejus cura & ſtudiam ſe extendere poterit, as far as ever his care and ſtudy ſhould be able to extend. The like ſome Learned men have obſerved upon 1 Tim. 6.14. Keep this Commandment without ſpot and unrebukable, until the appearing of our Lord Jeſus Chriſt. No faithful Servant of Chriſt is willing that the fruit of his Endowments or Employments ſhould die with him, but that they may live when he is dead, for the furthering your Salvation; that Inſtructions may abide with you to inform you, Exhortations to quicken you, Examples (if holy) to be imitated by you: his ſufferings for the Truth to ſtrengthen and confirm you in the Truth thereby ſealed.

And this is their Duty, Firſt, That thereby they may keep up the name of God, and promote his glory in the World. This we ſhould deſire may be done after our death, yea by it. It was excellent Counſel of Luther, Diſce mori ut vivat Chriſti gloria, Learn to die that the glory of Chriſt may live. If Chriſt may increaſe, by p. 44or after our decreaſe, our very diminution ſhould be our Option; whatever makes Chriſt great, ſhould pleaſe us. The end of living or dying is Gods glory; if living or dying we are the Lords, our living and dying ſhould be to the Lord; we ſhould ſerve our generation, that the generations after us may ſerve him.

2. Hereby the Servants of God beſt provide for their own names: 'Tis this that makes our names to be a ſweet Perfume to Poſterity, and gives them as much of Eternity as in this World they are capable of obtaining. The rotting of the name is a wicked mans Curſe; and the preſervation of our memories by doing good, is both a Duty, and a Bleſſing. As an uſeleſs, unſerviceable perſon is dead while he lives, ſo ſervice is that that makes us live when we are dead; and makes the places where we lived like the Civet-box when the Civet is taken out of it, to ſavour of our holy Endeavours when we our ſelves are gone from and out of them.

3. Thirdly, Love to Souls makes this a Duty; Regard to theſe muſt be lengthened beyond the length of our lives. A Servant of Chriſt muſt do good to as many as he can. 'Tis both his duty and diſpoſition. Paul tells p. 45us, the deſign of all his condeſcenſions was, that he might gain the more, 1 Cor. 9.19. No godly man needs or wiſhes to make a Monopoly of Heaven. Every Saint loves Company to Glory; he loves to be ſaved ſurely, but not ſolitarily. 'Tis this that ſhould be the great motive to writing, to benefit others after our deceaſe. The Pen hath (as one ſpeaks) the greateſt Auditories, and the advantage of levening Poſterity with Holineſs; and it hath given the deepeſt wounds to Antichriſt, and been the beſt Antidote againſt Hereſies. 'Tis a holy Covetouſneſs to crave the ſaving of many, both while we live, and after death. Beſides, this is a kind of countermining of Satan, who after the death of able Inſtruments, labours moſt to pervert the Truth, and to ſubvert Souls. After my departure (ſaith Paul, Acts 20.29.) grievous Wolves ſhall enter in among you, not ſparing the flock.

4. Fourthly, The beſt in their life-time have done too little for the good of Souls. How ſmall is the number of thoſe we have brought to Heaven, compared with thoſe, that for ought we know we have undone for ever by our ſinful Examples, and other encouragements to ſin! There may be ſeveral that ſhall be ſaved, who p. 46have occaſioned the damnation of others by their ſinful and ſcandalous carriages. The colder the Winter hath been, the hotter (ſay ſome) the Summer is like to be; ſo the more benummed and frozen our endeavours for ſaving of Souls, have been formerly, the hotter ſhould our Divine Zeal be afterwards to ſave them: Never did a bad man do more againſt Chriſt than Paul did before his Converſion; but never did a good man do more for him than Paul did afterwards; I would to God (ſaith he) that all that hear me were ſuch as I am. As much as in me is, (Rom. 1.15.) I will preach the Goſpel. I will gladly ſpend and be ſpent, 2 Cor. 12.15. The grace of God was exceeding abundant in that faith and love, 1 Tim. 1.14. which anſwered, the former to his infidelity, the latter to his perſecution.

5. Fifthly, The reward that godly men and Prophets expect is Everlaſting. It ſhall laſt longer than their longeſt uſefulneſs can do; their Crown ſhall never fade away. Why then ſhould their helpfulneſs to Souls be ſhort upon earth, ſince their happineſs in Heaven ſhall be perpetual? And 'tis the opinion of ſome, That the Saints in Heaven have an addition made to their happineſs there, by the p. 47Converſion of every Soul that is converted by their means after their departure.

6. Laſtly, In ſome regards they may do good to Souls after their deceaſe, with leſs diſadvantage than they could while living upon earth; for while here they lived, their bodily preſence and ſpeech was weak and contemptible; their outward man, their conſtant familiar Converſe with a people, made them the more neglected: But theſe hinderances after death are removed, people then being ready to entertain more honourable thoughts of them, than when they lived. Every advantage for doing good ſhould be embraced. The higher thoughts any have of us, the higher thoughts we ſhould labour, that thereby they may have of Chriſt. Paul his bodily preſence was deſpicable; but how greatly have his labours benefited Poſterity!

1. For the Uſe of this Point.

1. Heinous is the impiety of thoſe who ſo live, that they do more hurt to Souls after their death, than ever they did while they lived; whoſe practical immoralities, and heretical opinions, being tranſmitted to poſterity, prove its bane and poyſon. I might inſtance in Arrius, Pelagius, Socinus, Arminius, and p. 48other Innovators, who by their Writings have perverted more, ſince they left the world, than ever they did by their tongues while they were in it; and what rebuke I give to Heterodox Writings, is as due to thoſe Heterodox (by ſome ſo called) Practices of impiety, wherewith men are deſtructive to thoſe who follow their Examples in after-ages. Our practices while we live, ſhould be ſo holy and exemplary, that when we dye, we may not be aſham'd to ſay, we deſire that after our deceaſe theſe things may be remembred. Who ever heard of any impure Senſualiſt, or any infamous for immoralities, to be ſo ſenſleſly impudent, as to ſay, Let poſterity have theſe things always in remembrance? for by the ſame reaſon that they deſire to hide their impieties in ſecrecy while they live, they will wiſh to bury them in Oblivion when they are dead.

2. If it were the duty of the now deceaſed Saints while here they continued with us, to endeavour the ſpiritual welfare of thoſe they left behind them, by what they were, and did; 'tis doubtleſs our duty who are Survivers, to recall and recollect the Excellent accompliſhments and performances of thoſe deceaſed p. 49Saints, we cannot be benefited by them, if we be not mindful of them; nor will their worth be imitated by us, if it be not remembred by us; nor ſhall we bleſs God the father of lights, and the giver of every good and perfect gift, for giving gifts and Graces to men, unleſs we acknowledg their gifts and Graces; nor do we duly encourage our ſelves or others to endeavour the welfare of Poſterity, if we obſerve not the honour that Uſefulneſs hath reflected upon thoſe that went before us. And we are wanting in our reſpect to the memory of deceaſed Saints, if we bury their Names with their Bodies; it being as true a duty to preſerve the former, as to interr the latter.

ANd the due reſentment of this true, yea, important duty, engageth me to preſent you with a glimpſe of thoſe excellent endowments and performances, that richly adorned the Soul and Converſation of this famous and worthy Servant of Chriſt, Doctor Lazarus Seaman. Of theſe, in ſome reſpects, I am as fit as moſt to ſpeak, becauſe of my intimate acquaintance with him; though in other regards, I may poſſibly be deemed the unfitteſt of any, becauſe the known affection that was between us, may ſeem to make me partial (which yet I p. 50ſhall not be) in commending him above his worth and deſert. This man of God, as he ſeemed to ſome to reſemble that great Prophet Elijah in his life-time, who was an auſtere man, and ſubject to paſſions (for elſe he had not been a man, and natural ſweetneſs never ſaved, nor did its defect ever damn, any Saint:) ſo did he truly reſemble him in his departure, he having in his aſcent let fall his Mantle; (Oh that ſome Eliſha might take it up, and ſucceed him with a double portion of his Spirit!) his Mantle, I ſay, (that, I mean, of his ſweet memorial) he hath let fall among us, and that ſo richly perfumed, that it muſt a little, though but a little while perfume the Pulpit where now I ſtand, and the place where now I Preach. I ſhall therefore view and preſent the excellent endowments, and great worth of this deceaſed Servant of Chriſt, as they are conſiderable in ſundry of thoſe his Capacities, in which (while living and dying) he was concerned. And,

Firſt, I ſhall conſider him as concerned in the Theological School. And here I am not a little afraid to enter into ſo large a field, leſt I ſhould therein loſe both my ſelf and you; and indeed ſo I ſhould, if I deſign'd to expatiate upon the whole field of his Scholaſtical worth, (a task to me impoſſible) and not rather to walk in the known and beaten path of his ordinarily-underſtood abilities. He was a Perſon of a moſt deep, piercing, and eagle-ey'd Judgment in all points of Controverſal Divinity. He had few Equals, if any Superiors, in ability to decide and determine a dark and doubtful Controverſie. He could ſtate a Theological queſtion with admirable clearneſs and acuteneſs, and knew how in a Controverſie to cleave (as we ſay) an hair. Nor was he leſs able to defend than to finde out the truth: p. 51He was (I had almoſt ſaid) an invincible Diſputant; his Conqueſts were as many as were his Contentions with any adverſaries of the truth; and ſo conſpicuous were his abilities herein, that he ſometimes diſheartned Oppoſers in their very entrance into the liſts of Diſputation with him. As a taſte hereof, I ſhall preſent you with this inſtance.

There was a Noble Family, the Governeſs whereof, a Right Honorable Lady, being often ſolicited by ſome Romiſh Prieſts to embrace their falſe Religion, It was thought fit that before there ſhould be a conſent to ſuch a Solicitation, ſome Learned Proteſtant Divine ſhould be deſired to Diſpute ſome points of Popiſh Controverſies with the Romiſh Prieſts, in the preſence of the Lord and Lady, for their further ſatisfaction in Religion. A Friend of the Lady adviſed her to make choice of Mr. Seaman (for this agitation was long before he proceeded Doctor), who undertakes the conflict with the Prieſts. The meeting for Diſputation being agreed upon, Mr. Seaman, and two Popiſh Prieſts (the ableſt that could be found) came to the Nobleman's Houſe, where being met, Mr. Seaman (too ſoon diſcovering his Learning and Abilities) having uſed all the means imaginable to engage them in a Diſputation, firſt by ſtating the Queſtion, the wary Seducers who (like the firſt of their Order that made his onſet upon the Woman) delight only to go over where the hedg is loweſt; or like the Philiſtims, to fight when there are no Swords in Iſrael; theſe Prieſts (I ſay) perceiving the great abilities of their Antagoniſt, and conſcious either of their own, or of the weakneſs of their Cauſe, or (as 'tis moſt probable) of both; after all endeavours and provocations that in Civility p. 52could be uſed, declined the queſtion, (which was about Tranſubſtantiation) and would never be brought ſo much as to the ſtating of it, much leſs to endure the ſhock of an Argument, but ſhamefully quitted the field, and durſt never either give or take the ſtroke of a formed Syllogiſm. They who were Popiſhly inclined, hereupon ſtood amazed to ſee the Cowardlineſs of their Champions, and ever after ('tis thought) grew cooler in their affections to Popery, till at length they grew hot (as ſtill they are) againſt it.

Did I deſire to enlarge upon this head of Doctor Seaman's abilities in Polemical Divinity, I might inſtance in that his Learned Performance, the Divinity-Act, which he kept in the Univerſity of Cambridg, when he proceeded Doctor. This Degree he took by performing his Exerciſes appointed by the Statutes of the Univerſity, (the obtaining that Degree by the favour of Majeſty, the fountain of Honour, being termed by Biſhop Brownrig, the Engliſh wonder for Wit and Learning, rather the receiving a kind of dubbing or Knighthood, than a taking the Degree of a Doctor of Divinity, though I interpoſe not my thoughts in the leaſt herein, as not knowing the important Reaſons that have induced all men to this manner of proceeding.) And ſo Learnedly did he defend his Poſition that was the ſubject of Diſputation in that Act, that he repelled all the Arguments brought againſt it with great ſtrength and dexterity in his anſwers. And by occaſion of my mentioning that his Divinity-Act, I ſhall only ſignifie, That the deſign of his Poſition which therein he maintained, was to aſſert the Providence of God in diſpoſing of Political Governments; a Point till that time little ſtudied, p. 53and not ſo well underſtood, though ſince that time ſeveral have received light therein from this burning and ſhining light.

2. I ſhall a while conſider this worthy man, as concerned in his Paſtoral Employment and capacity. And here,

Firſt, I preſent him to you as a moſt excellent and profound Caſuiſt. And indeed his great Skill in Caſuiſtical Divinity, was by ſome eſteemed the Maſterpiece of his Learning; and I knew none more eminent therein, than was Doctor Seaman, in regard whereof our loſs of ſuch an uſeful man is much to be lamented; for one of the greateſt defects of Theological Writers, is commonly thought to be that of Caſuiſts; though the uſefulneſs of Caſuiſtical Divines be as great as their rarity, both for directing and eaſing of Conſcience, a thing little regarded in theſe dayes of Latitudinarianiſm, (O uncouth, and till of late unheard-of word! (how it ſounds!) horrid to the ears of (Pious) Grammarians, giving too much eaſe to Practice, but too little to Pronunciation). And I much doubt, (or rather doubt not at all) whether any Divine in London was ſo much ſought unto, for reſolving of difficult caſes, as was Doctor Seaman; who for his abilities herein was famous to my knowledg above thirty years ago, and ſince that time, how great proficiency a perſon of his parts and induſtry might and did make in that noble Piece of Theology (for the talleſt in that part of Learning, may grow taller) any may eaſily conceive, and none I am confident ſo happily underſtood, as you that enjoy'd the benefit of his conſtant Preaching.

Secondly Further, as to his Paſtoral Office, he was a Perſon moſt able and dextrous in the expounding of p. 54Scripture; one that could as well reach and fathom the difficult places thereof as any I ever heard, either in a Pulpit or private diſcourſe: He was an Interpreter (I may truly ſay) one of a thouſand, and one that could give the mind of the holy Ghoſt with much clearneſs and perſpicuity. Of this you that are now my mournful, and of late his delighted Hearers, can give (as ſundry of you of late have given me) the beſt and moſt ſatisfactory account, being ſo experimentally acquainted with the Truth I now utter; which I the rather believe, becauſe in the mentioning thereof, I move ſo much ſorrow, which I ſee vents it ſelf by your weeping-eyes. Nor can I blame your ſorrows: For to loſe ſuch an enlightning Doctor, is (as 'twas once ſaid of the loſs of Chryſoſtom) to part with the Sun out of the Firmament. Methinks I hear you anſwering to Philip's queſtion, and in the Eunuch's words, Acts 8.31. How can we underſtand unleſs ſome man ſhould guide us? To loſe ſuch a Doctor is to loſe, if not your ſight, yet your Seer; the Lord preſerve and increaſe the former, and reſtore the latter in a Succeſſion. Doctor Seamans Sermons were not like ſome Buildings, eſpecially of old, that have ſmall and ill-contrived Lights, his Doctrinal Light being the great beauty of his Sermons, though in thoſe excellent ſtructures there was care enough taken for the Chimney too, I mean, to give the warmth of Application alſo: How eaſie did he render the moſt difficult Scriptures, ſo breaking the hardeſt ſhell of the Letter, that with greateſt pleaſure you might taſt the ſweetneſs of the Kernel in the ſenſe.

Thirdly, As a Paſtor he was a moſt Orthodox Divine and ſound in the faith. And I look upon this as his high Commendation, in the capacity of a Miniſter. And this his excellent diſcourſes of Juſtification, Faith, and the p. 55Covenant of Grace, which were the ſubjects of his dying Labours, here in this place, eminently declare and teſtifie. And 'tis my earneſt Requeſt, if there be any of you that have had the ability of taking thoſe Diſcourſes from him ſo exactly, that the publication of them will not be too injurious to the Doctors accurateneſs, That you would gratifie the World with ſuch a bleſſing. And by ſo much the greater was his commendableneſs for Orthodoxy, by how much the more Heterodoxy in theſe dayes abounds, as if we were fallen at once into the ſinks of Time and Hereſie. What a company of uncatechized Ʋpſtarts do we now behold, venting as confidently their heretical Notions in oppoſition to our famous Engliſh Divines, as if Jewel, Whitaker, Davenant, Downam, Renolds, Abbot, Ʋſher, &c. were by them to be degraded to School-boyes, and to ſit at their feet to reap the bleſſing of their heads: yea, as if to the Doctrine of the Church of England, ſubverſion had been intended when ſubſcription was performed; nay, as if Scripture it ſelf were to be Hector'd down by their malapert and ſaucy ignorance. Nor do I with ſo much (holy I hope) indignation mention this young brood of Theologues to expreſs the great diſparity between their and Doctor Seaman's Scholaſtical Abilities, (Oh what poor ſhrubs are theſe to this (till death fell'd him) lofty Cedar!) as to congratulate the happineſs of this age, in enjoying the excellent Labours (thoſe poyſon-expelling Antidotes) of Mr. Polhil and Antiſozzo, (the Antagoniſt to the latter of which worthy pair of Writers, I muſt needs commend, though not for his Learning, yet for his Prudence, who paſſeth over with a childiſh ſcoff inſtead of a ſcholaſtical Confutation, a Book p. 56that he is no more able rationally to anſwer, than to eat the paper of the whole impreſſion. But for the preſent, I diſmiſs the Trifler, He may poſſibly be call'd for again hereafter in another way, if better Employment hinder not.

Fourthly, He was (as to his Paſtoral ſtation) a richly furniſh't Divine with all materials of Didactical and Practical Divinity; he was ſuch a Promptuary of all proviſions for the relief of Souls, as that I may truly ſay, he was a Scribe inſtructed to the Kingdom of Heaven, like unto a man that is an houſholder, that bringeth out of his treaſure things new and old. I may juſtly ſay of him, That he was (as 'twas once ſaid of another) an Ocean of Theology. And he had ſo throughly digeſted the whole body of Divinity, that he could upon all occaſions diſcourſe upon any Point without labour, and needed as little to be beholding to others for helping him to matter for his Sermons, as did any the moſt richly accompliſhed Preacher with whom I ever was (as yet) acquainted. He was one that could draw out of his richly ſtored Self, whatever was needful to draw forth to others. How unlike in this reſpect to thoſe empty and unaccompliſh'd Predicants, who Preach the Sermons of their Non-conforming Predeceſſors, upon which yet I ſhould not have reflected, (though loſers may have leave to ſpeak) did they not alſo reproach our perſons, when they Preach (to ſay no worſe) our Sermons; they practiſing that in publick, which they deride when done in private, I mean, repetition of Sermons. And as our Doctor was ſo fully accompliſh'd, in carrying about with him, or rather in being (a living) Body of Divinity; ſo was it his happineſs, and as much his people's, that he did p. 57both fluently, and yet rationally, deliver his notions, without the leaſt impedition or heſitation; he being in this regard, not only a Scribe inſtructed for the Kingdom of Heaven, but one whoſe tongue was the Pen of a ready writer.

5. Once more: He was a perſon of great ſtability and ſteadineſs in the truth; not a reed ſhaken with the winde, nor had he menſtruam fidem, as Tertul. ſpeaks, a Faith as changeable as the Moon. Neither Muſick nor Furnace, Flatteries nor Threats, could entice or affright him from the truth: I am confident he valued one truth of Chriſt, above all the wealth of both the Indies; he was not a ſilken Diotrephes, that would debauch his Conſcience for a Preferment. In all times, Doctor Seaman contended for the ſame Verities which will always be the ſame, let times and intereſt be never ſo changeable.

Thirdly, Let us view this excellent perſon, as in the capacity of a Chriſtian, or, as concerned in the general practice of Chriſtianity: And ſo, Firſt, I ever obſerved in him a great contentation with his eſtate, and the allotments of Providence. He was not a foreign, as Jude ſpeaks, v. 16, one that ever I heard expreſs any complaint againſt the lot laid out for him by Providence. He was better pleas'd in being a real Paſtor to one, than a nominal Paſtor to a thouſand Congregations; and was well pleas'd in living (as that worthy Woman ſaid) among his own People; he was always eminent as in obſervation of, ſo in ſubmiſſion to all publick Providences. As he Aſſerted Providential diſpoſal in the School, in his Diſputation, ſo in his Practice and Converſation.

p. 58Secondly, He was deeply and tenderly ſenſible of the ſtate of the Church of Chriſt, He was ever very inquiſitive how it fared with the people of God in foreign parts; and this not out of Athenian curioſity, but out of a publick ſpirit of Chriſtianity; and ever had he ſuitable affections to the Churches condition, proſperous or adverſe. And he was as near to Germany, France, yea, to America, in his ſympathy and reſentments, as he was diſtant in place.

Thirdly, He was eminently open-hearted and handed too, to the eſpecially Pious Poor; he did Conſulere tam modeſtiae, quum inopiae, and would regard the modeſty of a poor man, that could not be clamorous. Of this I have been an obſerver, both as to his readineſs to relieve Miniſters, and private Chriſtians; he was ready to every good work; A ſeaſonable Grace to the preſent diſtreſſes of many eminent at once for Piety and Poverty alſo. This good man (as a cloud in Solomon's expreſſion) emptied himſelf not only by ſhowres of Doctrine, but of Charity alſo. And there are few, I am confident, but going to him upon the occaſion of receiving relief, had their wants and expectations anſwered, to his ability.

Fourthly, He was induſtrious and indefatigable in his Calling. This commends him as Scholar and Chriſtian alſo. Rarely did this ſtudious Doctor allow himſelf any diverting recreation: The precious jewel of Time, how did he eſteem it! he would not loſe the very filings thereof. This I mention, that he may herein be a pattern; we are faln into times of as much Senſuality in practice, as of Hereticalneſs in judgment. Between the Play-houſes, and the Coffee-houſes, the Tavern, and other places of ſenſual delights, people p. 59loſe that time which can never be regained. Some are noted to make the time of their Mornings-draughts to laſt from ſeven or eight, to one or two in the Afternoon; that add (as one ſpeaks) feathers to the wings of Time, and make it a ſtudy to ſend that going, which they cannot hinder from going. Though it be poſſible, not to loſe time; yet 'tis impoſſible to hold and detain it, Potes non perdere, non potes tenere. The Prodigals of time ſhould ſet this frugal improver of it before them, when they are prone to this fooliſh expenſiveneſs.

Fifthly, Great and admirable was his prudence in his Speech and Behaviour; He was one that knew to whom he ſpake, when to ſpeak, and how much to ſpeak; one that knew how to benefit others, and yet not to inſnare himſelf by ſpeaking. Though I know that practical Prudence to guide us in the courſe of our life, be a different gift from, and perhaps not often joyned with ſpeculative and intellectual knowledg (it being grown to a Proverb, that the greateſt Scholars are not always the wiſeſt men); yet both theſe Ornaments did eminently meet in this our Doctor; His wiſdom made not only his own face to ſhine, but by example and counſel he reflected much of the luſtre of it upon others. And I much queſtion whether any perſon in London (Miniſter or private Chriſtian) was more frequently deſired to give advice and counſel in affairs of difficulty, than was Doctor Seaman. His prudential reſervedneſs, was indeed by ſome accounted exceſſive ſeverity and moroſity (the more was I engaged to him for his free and frequent diſcourſes with me). And yet notwithſtanding this natural, if we may call it ſeverity; ſometimes he knew how to p. 60be very chearful, though in a grave and in a Chriſtian way. The laſt time he was at my Houſe (where pardon great affection in making a ſmall digreſſion) he was received by a now bleſſed Saint, with great joy and thankfulneſs, who yet more rejoyced to ſit at this feet, than to have him ſit at her Table, and is now nearer to him, than ſhe is to my ſelf.) At that time (I ſay) he was pleas'd to allow himſelf that innocent chearfulneſs and freeneſs of Carriage and Expreſſion, as ſhewed us only how well it became him then to do ſo: And theſe would have been expreſſed by him oftner, had he not been hindered either by ſtudy or conſtitution.

6. Laſtly, I ſhall view him in his deportment in his laſt great affliction by that Pain and Sickneſs, of which he dyed. His Patience in the time of his Sickneſs was great even to admiration and aſtoniſhment; when Pains ſtrove for victory, Patience clearly won it; in all his torments he ſeldom groaned under them, but he never grumbled againſt him that ſent them. This our Lazarus laid open his ſores before God, and often complained to him; yet he never complained of him. In the midſt of his tortures, he admired free Grace, Juſtification by Faith, and advanced that God that ſeemed ſo much to depreſs him; conſidering his natural temper, his patience and his ſubmiſſion to God in his Afflictions, were incomparable and imitable. I never admired his Scholarſhip ſo much as I did his Patience, the Leſſon in which he grew ſo perfect in the School of Affliction: His Preaching and Patience put me in mind of what St. Auſtin ſpeaks concerning Chriſt, When he Preached, he Preached as a Shepherd, but when he was ſilent, he p. 61was ſilent as a Sheep. Sive docebat, &c. He that ſpake here in this Pulpit as your Shepherd, was as ſilent as a ſheep, when in his Chamber he lay under his Affliction; he never made any ſigns of diſcontent. When God took away the uſe of his Tongue, his ſilence was not more from impotency of ſpeaking, than from the Grace of ſubmiſſion; he puts me in mind of that Martyr, who going to the fire, ſaid, Lord I will ſtoop, and thou ſhalt ſtrike; I will bow, and thou ſhalt beat, ſince my Soul is ſaved from eternal heats. I conclude from all I have ſaid of him:

Firſt, Let all lament this publick loſs; England lament the loſs of ſo great an Inſtrument of Gods glory; Cambridge lament your loſs of ſo great a Scholar; London lament your loſs of ſo great a Divine; you his People lament the loſs of ſo faithful a Paſtor: I am ſure his Family muſt lament the loſs of ſuch a Father and Maſter; and without hypocriſie, I put my ſelf into the number of theſe Mourners, who have parted with ſo dear and faithful a friend. Let us all mourn, and know and ſay, That a great man, a Prince in Learning and excellent Parts, is faln (do you not know it?) in this our Iſrael.

Secondly, Imitate him in his Graces; (in his gifts I do not expect it, I know you cannot) eſpecially imitate him in his great Patience; and remember that counſel of the Apoſtle, James 5.10. which I ſhall give you but with a ſmall variation, Take, my brethren, this Prophet who hath ſpoken in the name of the Lord, for an example of ſuffering affliction, and of patience.

Thirdly, Remember his heavenly Doctrines, and feed and live upon them. The Flowers of Learned Authors which he fed upon in his Studies, he gave p. 62you not in kind; thoſe I deſire you not therefore to take from him; but the nouriſhing milk he gave you of Holy Doctrine, into which he turned thoſe flowers taken from his Authors; take it in, and retain it for your ſpiritual nouriſhment; and remember he did not only give you the Texts of his Sermons, but the large Comment, and the Exemplification of them in an heavenly imitable converſation.

Fourthly and laſtly, This is all I will ſay, ('Tis in reference unto Succeſſion) If you know of any that he did commend to you for a Succeſſor, let him be eminently in your thoughts for your acceptation; or if you know of any that you are confident he would have approved of, had he known him; let your approbation be agreeable to what you judg by his judgment and practice would have been his.

I ſay no more, but the Lord grant when you come to conſider of that affair, you may be unanimous, and that you may have no contention, but who ſhall ſhew moſt love to Chriſt, to Souls, to one another, and to the memory of your late worthy Paſtor.

FINIS.

ERRATA.

PAg. 5. l. 5. read ſuppling, p. 7. l. 5. dele ſaith the Apoſtle, p. 7. l. 14. r. foreign, p. 12. l. 14. r. foreign, p. 16. l. 13. r. profana, p. 43. l. 6. r. ſtudium.

End of the text · William Jenkyn, The Decease of Holy Men and Ministers Considered (1675)