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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , is there uſed; and that Peter was then in the Mount with Jeſus, who here alſo calls his death his 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , 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 〈 in non-Latin alphabet 〉 , or departure, That there is an alluſion to the 〈 in non-Latin alphabet 〉 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. 〈 in non-Latin alphabet 〉 , and Egypt is called, Gen. 15.13. 〈 in non-Latin alphabet 〉 , 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, '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 iron 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 perſecuted! 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, immerſed 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 through 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 typified 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 Gods 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: Holy 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, 〈 in non-Latin alphabet 〉 , 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 even 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 in 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 a 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, puts 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 way 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 Chriſt, 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, 〈 in non-Latin alphabet 〉 , 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 of 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 the 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 dark, 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; Perſecutors 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 Lion 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 the 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 will 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 he 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 Oil 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 in 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 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 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 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.