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. LAZARVS 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. EXODVS 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 sores 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 2d 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 for 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 tells 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 't is 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 here 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 nearness of his Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 'T was through Prayer that he trusted to be given to them Phil. 2.2 'T will 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 priviledg 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 lesâ— 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 holy 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 feeble 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 of 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 5. 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
take notice of these two parts 1. The Apostles diligence I will endeavour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will endeavour with all my might with 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 3dly 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is there used and that Peter was then in the Mount with Jesus who here also calls his death his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or departure That there is an allusion to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 design 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Egypt is called Gen. 15.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 out 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 of 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 't is 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 't is said of the horse he swallows the ground but the godly feed and live upon the Word
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 't is doubtless our duty who are Survivers to recall and recollect the Excellent accomplishments and performances of those deceased Saints 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 shall 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 He 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 't is most probable of both after all endeavours and provocations that in Civility could 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 't is 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 and not so well understood though since that time several have received light therein from this burning and shining light 2. I