The Churchs Triumph, Sermon

The Churchs Triumph · Sermon

p. 1A SERMON on the Death of Mr. Robert Fleming.

1 COR. XV. 55, 56, 57.

O Death, where is thy Sting? O Grave, where is thy Victory?

The Sting of Death is Sin, and the Strength of Sin is the Law.

But Thanks be to God who giveth us the Victory through our Lord Jeſus Chriſt.

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Ubi eſt Aculeus tuus, O Mors? Ubi eſt Victoria tua, Inferne? Syriac.

Ubi ſuprema Vis tua, O Mors? Arabic.

Ubi igitur Mortis Victoria? Ubi igitur Mortis Stimulus? Aethiopic.

p. 2UPON this mournful Occaſion I preſent this Text as a Pearl-Cordial, and the moſt Reſtorative that I could find in the Divine Diſpenſatory.

Wonderful Words it conſiſts of, ſuch as ſeem too high to be uttered below Heaven, and too ſoon-ſpoken before the Reſurrection.

But what Heavenly Scribe wrote them, you do all know; and with how like a Boldneſs and Bravery of Faith our holy FLEMING did uſe to ſing them, all of you are not ignorant.

They are made the Theme of this Diſcourſe for this end, that they may alſo become our Song in the Houſe of our Pilgrimage.

There are obvious in them;

A triumphant Song, v. 55.

A juſtifying Reaſon, v. 56.

A holy Gratulation, v. 57.

A triumphant Song, wherein Rhetorick hath even exhauſted it ſelf; ſuch is the Melody of its Proſopopaeia, ſpeaking to Death and the Grave as Perſons p. 3and not Things: Such is the Pungency of its Interrogation, which doth not here doubt, but upbraid and inſult: Such the Elegancy of the Meioſis, covering the biggeſt part of its meaning, asking no more than what is become of their Power to hurt, though meaning, that both are made to work for Good: Such is the Glory of the Celeuſma and Shout, wherein Victory, Faith and Joy, as above Expreſſion, are publiſhed in Form of Admiration.

O Death, where is thy Sting? O Grave, where is thy Victory? O Death! O Grave! our one Enemy bearing theſe two Names, once ſo ſtrong as to conquer all, and ſo cruel as to ſpare none; once a Dragon that ſwallowed up the World! an Abaddon and Apolluon of Jewiſh World and Gentile! Chriſtian Faith now dares look thee in the Face, and ask, in Zebul's Words to Gaal, Where is now thy Mouth? It proclaims thee to be as the Beaſt in the Revelation, which was and is not; yea as a corrected Viper, of an horrid Poiſon to be made a ſovereign Medicine! p. 4of a King of Terrors to be made a gracious Prince of Peace; the loathſom Priſon of thy Grave to be turned to a quiet Bed-chamber; and thy Sepulchers to be no more Hell's Gates, Camero in Myrothec. in Mat. 16.18.Matt 16:18but Heaven's Porches.

It is true, thou retaineſt Power to kill the Bodies of Saints; but having ſo done, thou canſt do no more: and what is it that thou doſt therein? Thou killeſt, but makeſt not an end of them: Thou cureſt them of Sin, their loathſom Diſeaſe; and art a real Saviour, and but a ſeeming Deſtroyer.

Power indeed thou haſt, ſometimes to affrighten Souls. Abraham our Father was affrighted by thee, Gen. 12. David the valiant was alſo ſcared, 1 Sam. 21. Miſerably thou didſt terrify upright Hezekiah, Iſa. 38. And Peter's Magnanimity vaniſhed at a Shadow of thee, Mat. 26. But egregiam laudem, ſpolia ampla! Is this thy Praiſe? To affrighten is no more than every Shadow can do; and what is more inglorious than a Bugbear that is harmleſs? p. 5Thy affrightning Believers ſpeaks much Weakneſs in them, but not any Strength in thee.

It is confeſſed, as for thy Appearance, it is as of a Curſe and not a Bleſſing. Thou comeſt with a Warrant in thy Hand from the ſupreme King, and irreſiſtably turneſt all Fleſh into Deſtruction. Upon thy devouring Sword Chriſtians do read Sin's terrible Mark, though Socinian Eyes ſee nothing but mere Nature's. Puncturâ peccati morimur, is the Saints Motto: They believe thee ſent from their God to execute Wrath on their Sins; and full often do fear thee ſent to inflict it on their Souls; ſo much do thy cruel Hands look like God's vindictive ones: but ſimillimum non eſt idem. And what art thou, O Death, but as the End of Plants and Brutes, and the Ruine of Sinners, ſo the Gain of Believers? ſuch a Gain as paſſeth Underſtanding, and maketh their holy Faith to proclaim thee more than a ſpoiled Spoiler, even a good and faithful Servant become unto them; a Servant unto thy old Servants, p. 6who were all their days ſubject to Bondage through fear of thee; all the days of their Chriſtleſs Eſtate ſubject to Bondage: But now that they are Chriſt's, thou, O Death, art theirs! Thy Name hath a Place in the Inventory of their Goods; 1 Cor. 3. Feed on then upon thy Egyptians; Pſal. 49.14. But know, O Pharaoh and thy Princes! O Death and thy Harbingers! the Heads of Leviathan are broken in pieces, they are given to be Meat to Iſraelites inhabiting the Wilderneſs, Pſal. 74.14.

If it be inſolently ſaid, that this Triumph is too loud; that Death is the great Fear of none but little Souls, and deſerves not ſo lofty a Song; or that it is not yet ſo dead but that it has Sting enough left to pinch and pain, and poiſon its moſt exulting Victors; and Strength enough to hold them in its Dungeon till the Reſurrection. This Mouth of Infidelity is preſently ſtopped. Here follows,

A juſtifying Reaſon, ſuch as clears the Triumph from the Charge of Abſurdity. It is confeſſed, if Death were p. 7but it ſelf, and not Pars minima ſui, it would be unworthy of the Honour of being inſulted over; it would be an Inſect of an inconſiderable Sting, if not a perfect Drone. An Enemy too deſpicable to be triumphed over with Harp and Pſaltery; nor would Chriſtians blow a Trumpet for the Overthrow of a Waſp. But Death's Name is Legion, and as it's an Hoſt of Enemies in one, it is a formidable one.

The Sting of Death is Sin, q. d. Sin is the whole Element of Evil, it is all the Evil of Doing: Nothing beſide is Evil eſſentially, or meritoriouſly. This Hell of Sin being infuſed into Death, makes it like it ſelf; even the whole Element of Miſery, and all the Evil of Suffering; where then, if not here, ſhall be found a Trophy for Faith? Here, in Death envenomed by Sin: By Sin, whereof a Spark made Devils of the moſt bleſſed Creatures. And no more than the imputed Guilt made the ever-living God to ſweat Blood! Seems this to be a Paradox? Hear then;

p. 8The Strength of Sin is the Law, q. d. No wonder that Sin is ſo pernicious a thing; for the Curſe of the Divine Law is on it: And who can think what is God's Power, or his Law's Terror? His Law muſt be like himſelf, as in its Precepts and Promiſes, ſo in its Threats. The Puniſhments of ſo great a King muſt neceſſarily be great: The Breach of his Law's Duty can deſerve no leſs than Extremity and Eternity of Miſery; and the Curſe laid upon it is no leſs. No marvel then that Sin's Guilt maketh a Hell of Death, being the Law's Curſe maketh Sin a worſe thing than Death or Hell; an Evil that Hell it ſelf muſt have all Eternity to puniſh.

But over both Law and Sin God giveth us the Victory. As fiery as this Law is, Chriſt's Blood quencheth it: As boiling a Furnace as it makes of Sin, it cannot make Sin to be the Death of a Believer's Soul. Theſe, the worſt of Enemies, are firſt ſlain: For upon our firſt believing Chriſt's Righteouſneſs is imputed; and by that Imputation the p. 9Law's Curſe and Sin's Condemnation are removed. Over them we have Triumph ſounded; Rom. 7.4. Ye are dead to the Law by the Body of Chriſt. And ver. 24, 25. Who ſhall deliver me from the Body of this Death? I thank God through Jeſus Chriſt our Lord. Death's Dominion is therefore at an end, though its Power to kill the moſt holy Body, and to detain the moſt ſacred Duſt for a time, be not taken from it. In ſhort, the Grace of Chriſt hath made Sin a broken Enemy, the Law a kind Friend, and Death a uſeful Servant. Doth the Saints Triumph therefore precede or exceed Victory? let the Wiſe judg.

When Iſrael was brought through the Red Sea, what Songs of Praiſe were ſtraitway ſung? though they had a howling Deſart to be paſſed through, and were not preſently in Canaan. Their Songs injected Terror to the Dukes of Edom, and the mighty Men of Moab. Yea, the Greeks no ſooner heard the Articles of Peace purchaſed for them by Titus Flaminius, but they p. 10cried foreign, a Saviour, a Saviour. Plutarch in vit. T. Flam.And with ſuch Shouts of Joy, as made the Air to ring, and the Birds to drop down aſtoniſhed! A deep Lethargy it is that maketh Chriſtians Joy to be leſs, while their Reaſon for it is infinitely more: That reſtrains them from ſuch Triumph, as would make the Infidel World to tremble.

But O where ſhall Offerings, and whole Burnt-offerings be found? For this Victory, this Inchoate one, Lebanon is not ſufficient, or the Cattel upon a thouſand Hills. But, as Jehoſhaphat in Berachah, the Saints throughout the Earth do bleſs the Captain of their Salvation and Conqueſt. The next Verſe and Breath, is

An holy Gratulation. A lovely Heaven of it, in a little Globe of Words.

Thanks be to God! To the Father, Son, and Spirit, our One God, be all holy Obedience! Whereof, Gratitude is the principal Part; that which contains and animates all. Laws bind to Obedience, and Benefits unto Thankfulneſs. p. 11But God our Law-giver is in all things our Benefactor. His very Laws, all, are Benefits. To him be therefore all Obedient Thankfulneſs, and all Thankful Obedience! To him,

Who giveth us the Victory, through our Lord Jeſus Chriſt. Of his Saints Victory, we publiſh the Truth. We declare his Gift of Grace, to be the Original. We teſtify the Limitation of this Gift, unto Believers only; and the Extent of it, unto all Believers. As well to Babes in the Cradle of Chriſtianity, as the oldeſt Mnaſon's in God's Kingdom. We proclaim the never to be forgotten Purchaſer of it, the Lord Jeſus Chriſt. Whoſe Death gave the Angel of Death his mortal Wound. Whoſe Reſurrection certified and exemplified Believers. Whoſe Righteouſneſs, by Faith received, inſtateth them in the Power of an endleſs Life. Whoſe Sanctifying Spirit mortifieth ſinful Luſts, which be not the leaſt Stings of Death. Whoſe Comforting Spirit takes out the Pain and Anguiſh that Sin ſticketh into our p. 12Souls. And whoſe Glorious Appearing one day, will fulfil his old Word to a tittle; O Death I will be thy Plague, O Grave I will be thy Deſtruction!

Waving all others, the Argument I take hence, is this.

Holy Believers on Chriſt, do rejoice in their Victory over Death. Truly, Righteouſly, and Holily, they rejoice in their Salvation by Chriſt. They ſing, O Death, where is thy Sting? O Grave, where is thy Victory? &c.

The Plural Number in which he ſpeaks, may aſſure us that the Apoſtle ſung in Conſort: Thanks be to God, who giveth us the Victory. And it ſhall be ſhown, that this Text is all the Holy Catholick Church's Song. Which, while Militant, is ſo far triumphant. We may ſay of Death, and of all Enemies in Combination with it, as St. John ſaith of the World, Whoſoever is born of God, overcometh them. And this is the Victory that overcomes p. 13them, even our Faith. Conſequently, he that overcometh, and ſhall not be hurt of the ſecond Death, muſt take it for his Duty, and make it his Practice, to joy in the Lord, and rejoice in the God of his Salvation.

But leſt, with the Dogs, I ſhould ſhut Children out of the Church-Doors, and wound any that have already the Arrows of the Almighty ſticking in them, I muſt premiſe two things.

Obſtructions are allowed for. It is not affirmed, that all, or any Believers, do always rejoice. Full oft they are hindred, by Bodily Maladies, by Mental Miſtakes, by Satan's Buffetings, and by Divine Deſertions. Under which, their Harp is turned to Mourning, and their Organ into the Voice of them that weep. And Secondly,

Degrees be wondrouſly different. Of them that ſing Triumph; the Voice of ſome is as Thunder, which all hear; the Voice of others is a ſcarcely audible Whiſper. Some have but a Drop of the Oil of Joy; others, in compariſon, a very Sea of it.

p. 14However, this is aſſerted of all Believers. The Joy of Faith is the chief Joy of every ſort of them. Of them that want it none dare to ſlight it. None can reſt, or be very eaſy, till they have it. The New Nature in them panteth for it, as the Hart panteth after the Waterbrooks. And as oft as they get from under the foreſaid Obſtructions,

§. 1. Believers do truly rejoice in their Victory over Death.

Here Examples ſhall ſhow THAT they do ſo, and Reaſons ſhall ſatisfy WHY they muſt ſo do.

The Time would fail to tell of Abraham, foreſeeing the Day and Work of his victorious Lord, and rejoicing in it. Of Jacob, cheering himſelf under heavieſt Preſſures, with the ſame comforting Proſpect. Of Job, inſulting over Death, and glorying in his Aſſurance of a bleſſed Reſurrection. Of David, proclaiming that his God would not leave him in Death: And that he would fear no Evil, when he walk'd p. 15through the Valley of its Shadow.

The Heart of the Saints of the Old Teſtament, is to be ſeen in the Song of Solomon. Hear it uttering it ſelf to the Lord Jeſus Chriſt; We will be glad, and rejoice in thee: In thee, that is, by whoſe Stripes we are healed. In thee, on whom the Lord hath laid the Iniquities of us all, and by the Faith of whom he juſtifieth us. In thee, to whom a Portion is divided with the Great, and who doſt divide the Spoil with the Strong, as the Evangelical Prophet ſpeaks. We will remember thy redeeming Love more than Wine: I ſat down under his Shadow with great Delight, and his Fruit was ſweet to my Taſte. Conſult, with theſe Manifeſto's, the Pſalms and Songs of his Father David. It ſhall appear, that the Church was dancing for Joy, before the Day brake, and the Shadows flew away, and the Sun of Righteouſneſs aroſe with the Light and Glory of the New Teſtament.

Under which, who needs to be told, what a Spirit of Joy was preſently poured out? Glad Tidings of p. 16great Joy, the heavenly Heralds call'd the Goſpel. Where-ever it comes, a Torrent of Joy follows it. Gladly it is received, at its firſt Publication, though with the loſs of all things adventured. Philip preaches it at Samaria, and there is great Joy in all the City. We glory in Tribulations: We rejoice with Joy unſpeakable, and full of Glory: We are more than Conquerours. We are always confident, and willing rather to be abſent from the Body, and preſent with the Lord. We are — always rejoycing. We rejoice in the Hope of the Glory of God. Thus ſpeak the Apoſtles, as well of their Converts as of Themſelves.

And what ſaith Eccleſiaſtical Hiſtory, of the Ages ever ſince? The ſame Spirit of Joy and Gladneſs hath been in all times of the Church: They that have loved the Lord Jeſus, have rejoiced in him. And in his Name have wiſhed for Death, have welcomed it, and have been unterrified with its moſt ghaſtly Shapes and Pomps. Polycarp deſires his Executioners p. 17to let him ſhew them, that he could burn at a Stake without being tied to it. Lucius, thanketh a barbarous Judg for the Favour of ſending him to his God, and Father. Cyprian, thanks God for his Goal-delivery by Death. Hilarion cries, Out of this Body O my Soul! What, is there any thing for thee to fear? For thee, an old Servant of Chriſt! But to come nigher our own days. Cranmer thruſts his Right-hand into the Fire, to be revenged on it for ſubſcribing a Damned Scroll, as he called it, for fear of Death. Think you that I have not learned to die? ſaid Adam Damlip. Be at my burning, you ſhall ſee and ſay, There's a Souldier of Chriſt, ſaid Kirby. Ridley called his Death his Wedding. And Latimer told the Biſhop going before him to the Stake, he would have after him as faſt as he could: And when Fire was put to him, with a ſmiling Face, he uttered theſe Words, God is faithful, who doth not ſuffer us to be tempted above our Strength. Bainam, in the Fire profeſſed he felt no p. 18more Pain than on a Bed of Down. Death in the moſt hideous Shapes, hath been thus triumphed over. Clouds of Inſtances are to be read, even in Engliſh Books.

And do we not know Multitudes of ſurviving Friends and Neighbours, whom we diſcern to be of the Mind of the Martyr, Adam Wallack? If Death be ready, we are ready. Bleſſed be God this Age is not ſo forſaken by him, but that there are Multitudes to whom Chriſt's Word is verified; Your Heart ſhall rejoice, and your Joy ſhall no Man take from you.

Is it yet, with any of you, a hard Saying, which holy Hilderſam hath written? He that doth not deſire, and ſtrive to be willing to die, he hath cauſe to ſuſpect that there is no true ſaving Grace in him. Or that harmonious Paſſage of great Calvin on Hebrews 2.14. He that is not able to quiet his Heart in holy Contempt of Death, let him know that he hath made but little progreſs in the Faith of Chriſt. For as exceſſive Fear of Death ariſeth from p. 19Ignorance of the Grace of Chriſt, ſo it is a ſure Sign of Ʋnbelief. Or, that of Dr. Hammond on 1 Tim. 1.15. If the Converſion of a Sinner be not accompanied with unwonted Joy and Sorrow, a Godly Senſe of paſt Diſtreſs, and a Godly Triumph for his Delivery, I counſel not to Diſtruſt but to Fear; to a ſolicitous, though not a ſuſpicious Trembling. Let me add one more of Mr. Ward of Ipſwich; If we had but half the Strength of St. Paul's Faith, or Life of his Hope, or Fore-imaginations which he had of his future Felicity, we could not but have the ſame Deſires and Longings for our Fruition of them. I think few Truths to be more evident. But it's poſſible that theſe following Reaſons may add to its Evidence.

Theſe Reaſons I give, why Believers muſt needs rejoice in their Victory over Death.

Firſt; Believers are Men: And it is the Nature of Man to rejoice in his moſt deſired Good, when he knows it to be obtained.

p. 20Victory over Death is certainly the moſt deſired, and the obtained Good of Believers. And, ordinarily, they do know themſelves to have obtained it, through Chriſt their Lord. For, the Law of Grace, through Faith they do underſtand. Their own Acts of Grace, by Senſe they do perceive. And, their State of Grace, by Reaſon they do infer. And the Spirit which is of God they do receive, whereby they know the things which are freely given them of God, 1 Cor. 2.12. What our Saviour, in his days on Earth, ſaid to the Ears of ſome, the Holy Ghoſt ſaith now to Believers Hearts, Be of good chear, your Sins are forgiven: Witneſſing with their Spirits, that they are the Children of God, Rom. 8.16. Not only enlightning their Minds to ſee the Truth of their Graces, and thence to conclude themſelves in a State of Grace; but, verbis mentalibus, by ſecret ſpiritual Words, by internal myſterious Whiſpers, teſtifying unto them that they are in that bleſſed State. For, the Matter of Witneſſing is more than p. 21Enabling a Perſon to read his Evidence. In Weſtminſter-hall he would not be taken for a Witneſs, who ſhould do no more than hold a Candle to one reading his Evidence. But the Holy Ghoſt the Comforter is expreſly named a Witneſs to Believers, of their being taken into the Number, and being bleſs'd with all the Privileges of the Sons of God.

Ordinarily, therefore, I ſay, that Believers do know the Cauſe of Joy that they have. Though, as hath been foreſaid, Times of Deſertion there are, in which they know it not. And it is moſt certain, the heavenly Comforter, doth not at all times comfort. Nor is joyful Aſſurance, of the very Eſſence of juſtifying ſaving Faith. But, by reaſon of fore-named Obſtructions, Children of Light may ſit all their days in the Dark and in the Deeps: And aſcend to Heaven at laſt, in a thick Cloud. Otherwiſe, we do all generally believe and teach, that the Spirit of Adoption being given unto Sons, as Sons of God, he is given unto every p. 22Child of God: And, commonly, they do know themſelves Conquerors, who are in Chriſt, and are not reprobate, unſound Chriſtians.

This being admitted, they muſt be dead, and not lively Stones, as St. Peter calls them, if they Rejoice not. They muſt ceaſe to be Men, if they become not joyful Ones. They muſt be ſtupified, as ſoon as Juſtified and Adopted. For, the Humane Nature hath an inſeparable Inſtinct and Power; which, on good Tidings heard, doth tranſport Minds and Bodies into Expreſſions of Gladneſs. Diffuſing Spirits, and by them ſending forth the News; trying, as it were, by communicating, to multiply it. Gaudio, cogendi vis ineſt; The Roman Orator ſays, and all Men feel it: Joy enters with a Violence, and with a grateful Violence, that we are not able to reſiſt, breaks forth from us. Who thinks that David was able to forbear his Dance before the Ark? Or, that the healed Cripple could contain himſelf from Running, Leaping, and Praiſing God? We have read of p. 23them who have died of Joy: and it is true which one ſaith; Should Believers have the Degrees of Aſſurance, which imprudently they do ſometimes deſire, they muſt preſently Die for Joy, or be kept Alive by Miracle. In ſhort then;

Believers muſt put off Nature if they rejoice not in Chriſt's Grace: They muſt be without natural Affection if they be without any ſpiritual Conſolation, if ordinarily they be ſo.

Secondly; Believers are wiſe Men: And it is Wiſdom to rejoice in ſuch Felicity as Victory over Death.

In the Day of Proſperity Nature neceſſitates Joy, and Reaſon enforces it: For Happineſs is a Feaſt made for Mirth; and how monſtrous a Folly muſt it be to fruſtrate ſo kind a Deſign upon us? Wiſdom is a true Guſt and right Reliſh of things; Sapit cui res ſapiunt ita ut ſunt: But how far be they from it who taſte no Sweetneſs in the Milk and Honey that flow in this Victory? Hearts delighting not themſelves in Subſtances, do moſt certainly p. 24delight themſelves in Shadows: And what a Deluſion is that? what a gathering together of all Folly, and a very Sea of it?

The Laughter of Wretches laden with Irons, or ſtanding on the Ladder ready for Execution, ſeems not greater Madneſs than the Diſconſolateneſs of them when they are both pardoned and advanced. Should the Saints and Angels in Heaven ceaſe rejoicing, it were to be asked, What Wiſdom is in them? They would be to be charged with extreme Folly. Unreaſonable it would be for them to give over Rejoicing, as it would be for Devils and damned Ghoſts to begin: And yet it is moſt certain, that Juſtified and Adopted Believers have as true Cauſe of Joy as Angels and glorified Spirits; are in a State, only in Degree, leſs bleſſed; conſequently have as true Reaſon to ſing Hoſannah's here below, as they to ſing Hallelujah's above; and cannot but hold on Songs of Joy in the Houſe of their Pilgrimage, without firſt becoming ſenſleſs of their Conqueſt: p. 25Joyful Praiſe is comely for them. Nor is Triumph on the way to Hell more unreaſonable, than on the way to Heaven it is diſcreet. In a word;

To think that Saints did ordinarily incur and indulge the Guilt of its Neglect, would be to think them what the World ſtiles them, Men beſides themſelves. This Guilt would be a dead Fly in their Ointment, and make it to ſend forth ſo ſtinking a Savour of the moſt loathſom Folly.

Thirdly; Believers are Righteous Men; and it is their Juſtice to be glad, and triumph in their Victory over Death.

Juſtice witholds not what is due, when it is in the Power of its Hand to repay: To repay Vengeance to Evildoers, and Praiſe to them that do well. Death and its Complices, the Law, Sin, Satan and Hell, are Enemies that have tragically uſed Believers; made them to bear God knows what, ſhamed them, and tempted them to curſe the Day of their Birth; held them ſubject to Bondage, through Fear, all the time that p. 26they laid under their Power. A holy Revenge is now owing to Sin and to Satan; and now that through Chriſt they are taken out of thoſe cruel Hands, they are able to pay it; able to expoſe them, and put them to open Shame; to ſhew abroad how they themſelves have been uſed by one mightier than they; how the Law, as damning, is aboliſhed; Sin is condemned; Satan's Head is bruiſed; Death is plagued; the Grave is deſtroyed; and Hell hath its Mouth ſtopp'd.

On the contrary, there is no finding out to Perfection, the Breadth and Length, the Depth and Height of God's Grace. The Love of God which is in Chriſt Jeſus our Lord paſſeth all Ʋnderſtanding: His Grace, and his Gift by Grace unto Believers, are ineffable; infinitely free, without Merit in us or any Motive. Aſtoniſhingly rich, while we were Enemies, moſt defiled and deformed ones; and equally without Power to reſiſt damning Juſtice, and without the Prudence to ask Saving-Mercy: p. 27Angels, our Elders and Betters, were not pitied, but irreverſably doomed to Deſtruction. More than Angels and all the Creation was worth, was given to redeem us; even as much more than they are worth, as God by Eſſence exceedeth the mere Creature. Chriſt is God by eternal Eſſence; and yet God ſpared not that his Son, but gave him up to redeem Rebels: whereat Hell envies, and Heaven wonders. A vaſt Tribute of Praiſe muſt hence riſe due; ſo due, that if Believers be ſilent, the Stones muſt needs cry out. Believers, that now are no longer Mutes, have the dumb Devil expell'd, and their Mouths opened for Praiſe; their Tongues touched with a Coal from the holy Altar, and qualified to lift up the Name of their Redeemer.

But what ſave Triumph in their Victory, through him, can render to Death the things that are Death's, or to Chriſt the things that are Chriſt's? If Faith doth not now play on the Hole of that Aſp, and boldly put its Hand on p. 28that Cockatrice's Den, what Shame does it thereto? If it doth not joy in the Lord, and rejoice in the God of its Salvation, what Honour doth it pay him? How makes it to be ſeen, either that Death is diſarmed, or that it was Chriſt who did take away its two-edged Sword? That, of worſt Loſs it is made our great Gain; or that Chriſt was he who ſo bleſſedly converted it? Wherefore,

Believers muſt not be thought to put on Righteouſneſs, or to deſerve the Name of juſt Men, but to be moſt unlike to their righteous Lord, who loveth Righteouſneſs, if they are taken for Men void of David's Reſolution; I will ſing unto the Lord as long as I live: I will ſing Praiſe to my God while I have my Being.

Fourthly; Believers are crowned Heads, Men of Honour, Kings and Prieſts to God; and it is their Honour to rejoice and triumph over Death.

Fight is not honourable without Victory, nor Victory without Triumph. Believers fight the good Fight p. 29of Faith, and overcome by the Blood of the Lamb; but without the Joy and Triumph of Faith they appear but as Sampſon when ſhaven, like any other Man. Joy is their ſenſible and viſible Principality, the conſpicuous Crown of their Glory: take away that, and they are Kings deprived of their Crowns; Prieſts unadorned with their holy Garments for Beauty and for Glory, inglorious and unlike themſelves; Eye-ſores, and offenſive to him that made them Kings and Prieſts; and, in the World's Eyes, the vileſt Abjects; yea, many an one becomes a Magor-miſſabib, a Terror to himſelf and all about him. The Iſraelites, when their Ornaments were off, were naked, to their ſhame: Believers are ſo when their Joy ceaſeth. If there come in among them thoſe that are Unlearned or Unbelievers, they cannot think God to be in them of a Truth, or ſee what they are, or do more than others.

Certain it is, that God doth not willingly grieve them; and the World and Devil cannot take away their Joy p. 30from them, till they themſelves do caſt it away. Divine Grace fails not to miniſter Comfort to them, while they keep in the way of Comfort: So that their Joy never dies but when they kill it; their Honour is not laid in the Duſt but by their own Hands. Wherefore,

How unworthy a Judgment muſt we make of Believers, if we take them for a Generation ſo careleſs of their Honour? yea ſuch Murderers of it? for they are no leſs who caſt away the joyful Confidence and Hope which keeps them from appearing of all Men the moſt miſerable. The Garment of Praiſe that can very much diſtinguiſh between God's Heirs, and Satan's Slaves.

Fifthly; Believers are Lovers of true Pleaſures; and it is their only Pleaſure to joy and triumph in Chriſt Jeſus, and in God through him.

Pleaſure is the Life of Life; the End of Action, and the Strength of Agents unto it. Carnal Men do in all things purſue carnal Pleaſures; and ſpiritual Men ſpiritual ones. Pleaſure is the p. 31Spring of Action in both: and in both, Joy is Strength, and Sorrow lays amort.

Heavineſs in the Heart of a Man boweth it down: Like a Moth in a Garment it bites aſunder its Strings and its Strength; inſomuch that the Counſels and Determinations of diſconſolate Souls are faint and tottering, like the Motions of wounded Bodies. But merry Hearts do good like Medicines; they prevent and remove Indiſpoſitions: they are alſo continual Feaſts, and preſerve Spirits: Salt and Sawce they are, to ſweeten all things in Peace; and as Drums and Trumpets they inſpire Courage in War. Wherefore the Love of Action draws with it the Love of Joy: And inſeparable are the Deſires of holy Life and holy Mirth; Mirth and Joy (as the Water of Aeſculapius his Well was feigned to be) uncapable of Putrefaction.

But what Joy is ſo, ſave Joy in the Salvation of the Lord? All others, corporal and intellectual, are vaniſhing in themſelves; and without this are deluſive and corruptive. A Nature p. 32they have that is clogging, and ſuch as makes Variety needful to keep out Loathing. Believers do ſee this, and therefore deſpiſe the Cucumbers and Melons, which they did eat freely in their dark Egyptian State. Manna they muſt have now, or they die: a Bread and a Joy that the World knows not of; one in a higher Object, and perfect without defect, perpetual without Decay; wherein all Deſires may be ſatisfied, and all Wants be ſupplied. Now,

What Charity, which thinketh no Evil, can think Believers to be a Number of bewitched Creatures? which they muſt be above any heard of upon this Earth, if having a Deſire of Joy as of Life, and having no other Joy, or at leaſt none that they can exerciſe without this of their Victory by Chriſt, they do not conſtantly rejoice herein. Is it credible that the New Creature is one that is averſe from his ſole Pleaſure? negligent of what is dear to it as its Life?

Sixthly; Believers are the Lights of the World, and Salt of the Earth: and p. 33it is their capital Service to the Church and World to triumph over Death.

The Work of converting, confirming, and comforting Souls, is the whole Buſineſs of a Miniſter; but it is the true Buſineſs of every Believer. Doing Good unto all Men is the Duty of all, and the Practice of all that be truly good: It is ſure that all ſuch do deſire and endeavour, in their places, to make others good; and accordingly have the honourable Names given them in the Word, which ſpeak them to be very uſeful in the World.

Touching the Means of their Uſefulneſs, it is known, even to a Proverb, that Precepts do far leſs avail than Examples: and of Examples of holy Life, it needs not to be ſaid how incomparably moſt beneficial thoſe are which are moſt reſplendent with Divine Conſolation! How much more than others theſe do attract and win the Tractable, ſhame and ſilence the Incorrigible, quicken the ſupine and ſlothful Chriſtian, ſtrengthen the weak and wavering, and ſolace all! Theſe, it is confeſſed, p. 34do ſingularly lift up the Hands that hang down, and the feeble Knees; and keep what is lame from being turned out of the way, and heal it. But it is to be awfully thought on, what I add.

Unſpeakable are the ſad Effects and Conſequences of holy Mens ſad and utterly comfortleſs Walk. Weak Chriſtians ſee it, and call in queſtion the Truth of Chriſtianity: Scorners do open wide their Mouth: Ignorant Wanderers from the way of Truth are hardened againſt it: The Lovers of God are grieved. And till ſuch time as good Mens Sackcloth is put off, and they become girded with Gladneſs, their Light hardly ſends forth any convincing or converting Beams: Their Salt emits little piercing and purifying Savour.

If therefore the Love of God, or Love of Men moveth them, Believers muſt watch and pray for the Voice of Joy and Gladneſs: without which, as their own Souls be diſquieted, others are diſmayed; and the Ways of their God are by them expoſed to the Jealouſies p. 35of his Children, and to the Prejudices of his Enemies. Their Character is blotted, and they muſt be taken rather for the defiling Pitch than the cleanſing Salt of the Earth.

Laſtly; Believers are obedient Children of God; and it is their required Obedience to triumph in their Victory through Chriſt.

It is not only a Licence for it that the Goſpel giveth them, but it is a Precept. The old Primitive Law bound Man innocent to Joy and Glory in his bleſſed Life: The Redeemer's Law doth not leſs oblige Man renewed, to Joy and Glory in his more wonderful Salvation; in his more bleſſed Life brought out of Death.

Who knows not how expreſly and repeatedly this Precept is proclaimed? Be glad in the Lord, and rejoice ye Righteous! Shout for Joy all ye that are upright! Let the Saints be joyful in Glory, let them ſing aloud. Rejoice and be exceeding glad: Rejoice in the Lord; and again I ſay, Rejoice: Rejoice evermore. Becauſe thou ſervedſt not the Lord thy p. 36God with Joyfulneſs and Gladneſs of Heart, thou ſhalt ſerve thine Enemies, &c. Texts are numberleſs. Under the Law it ſelf many were the Feaſts inſtituted for one Faſt. In the Goſpel-day the Holy Ghoſt is ſent to be a Comforter extraordinary. It were endleſs to enumerate the Ways in which God expreſſeth his Zeal for his Saints Joy. The Reaſons of which Zeal are both great and evident. For,

Joy is the commanding Affection, the End of all others, that which all do ſubſerve and ſeek: And if this Ruler be corrupted, all its Servants are neceſſarily wicked. If this Potentate be not obedient to God, it draws the whole Man into Rebellion. He that rejoiceth not in Chriſt Jeſus, feels a thouſand Temptations to forſake him; yea, in a fearful Degree he doth forſake him: for not to delight and rejoice in him is to vilify and diſhonour him; and that is to forſake him, with whatever unpleaſant Services you ſhall all the while follow him. All is Carrion that is not chearfully given; it is p. 37not pure Sacrifice that is not offered with Joy and Gladneſs. In ſhort, Thoughts of a Chriſt not delighted in will come but ſeldom, and ſtay but little in any Mind: and a Heart not delighted in him, will ſoon believe a little Meditation of him to be enough; and all the Duties which are laborious to be an Exceſs. Why are ſecret ones, and publick, ſo generally neglected? What maketh Backwardneſs to them, and Wearineſs in them? Whence riſe Chriſtians Inclinations to fooliſh forbidden Chats and Games? Whence cometh their Quarrelſomneſs with each other, and with their ſpiritual Fathers and Nurſes? To theſe and many like Queſtions it muſt be anſwered, They rejoice not in Chriſt Jeſus. It needs not be ſaid how impoſſible it is, without Joy in him, to rejoice in Tribulations, to take joyfully the ſpoiling of outward Goods, and to lay down our Lives for him! Senſe doth ſufficiently certify it.

What ſhall we then judg of Believers, if we take them for Men that p. 38make no Conſcience of rejoicing in Chriſt? We muſt judg them in the worſt ſenſe to be Solifidians; very Demoniacks that break all Bonds, and caſt the ſtrongeſt Cords of God behind their Backs; which is as truly impoſſible as it would be unrighteous for a ſound Believer ordinarily to do.

Extraordinary is the Caſe of Perſons obſtructed by a melancholy Habit of Body and temporary Temptations: To will is preſent with them, though how to do they find not: They are not Fugitives, but Captives, and ſold under Sorrow: So that it is a Duty they would do, which they do not do: while remembring Death, they are troubled, they complain, and their Spirit is overwhelmed. Of other Chriſtians I ſtick not to ſay, They do not rightly ſeek the Lord who rejoice not, and are not glad in him through whom they are Conquerors of Death; who are Strangers to the Peace, the Joy, and the Glory of Faith; Rom. 5.1, 2, 3.

p. 39I am next to ſhow, that

§. 2. Saints do Righteouſly triumph aloud over Death.

To ſhout for Joy as ſoon as they are in Chriſt, is their reaſonable Service: The Equity of the Command is apparent as the Authority of the Law-giver; and the Objections againſt it are Chaff eaſily blown away.

The Sum of them all is this: Heaven only is the Seat of high Joy. On Earth 'tis foreign, abſurd, and out of Place. It is a Buſineſs proper for none but Spirits made perfect; unſpotted with Sin, unclouded with Sorrow, unalarmed with Fear: but moſt unfit for Souls that are bemired with Corruption, laden with Guilt, clothed with Infirmities, ſurrounded with Temptations, and in Jeopardy every Hour.

The Anſwer is of no Difficulty: Though the King's Preſence makes the Fulneſs of Joy above, it gives abundance below. The Victory given to p. 40Believers in Vocation and Adoption, poſſeſſes them of an Heaven on Earth. We which have believed do enter into Reſt, Heb. 4.3. Ye that believe on the Name of the Son of God, may know that ye have eternal Life, 1 Joh. 5.13. This but-inchoate Victory, makes all old things paſs away, and all things become new. The Believer's Corruption is mortified, Guilt's pardoned, Infirmities gradually healed, Temptations rebuked, Perſecutions ſweetned, Death diſarmed; and all things are made to ſerve his Intereſts: All things are yours, 1 Cor. 3. What is there to hurt, after removal of Sin's Guilt, and the Law's Curſe, which is the Divine Hatred and Wrath? What is lacking to his Comfort, whoſe Tranſgreſſion is forgiven and Sin covered? In ſhort;

There do meet in this inchoate Victory of Believers, all things requiſite to make an Object of Joy unſpeakable; and, thereby, to juſtify the moſt lofty Triumph. For, what ſhould put a Soul into Exultation, if not,

p. 41Firſt, So Great a Bleſſing? One if it muſt be called, it is One and All. And of a Greatneſs ſhining forth in the extreme and eternal Evil, from which it exempts; and Good, wherewith it endows. If the Pitch of Joy ſhould be proportionable to the Good of its Object, here can be no Exceſs.

Secondly, So Everlaſting an One? The greateſt things, if like Jordan's Streams, they haſten to a ſulphurous Lake, are unworthy of Delight. It is a ſorry Feaſt, on which Death it ſelf muſt one day feed. But, Duration makes things of value to be invaluable. And nothing is more durable than a Believer's Victory. His Crown is immortal: And Heaven ſhall no longer be a Kingdom, than he reigns in it with Chriſt. Peccata non redeunt; his Pardon is irrevocable; the Love of God to him is unchangeable; the Seed of God in him is incorruptible. If then Immortality it ſelf doth appretiate; all Joy is not too much for him, whoſe Object is for all Eternity. foreign.

p. 42Thirdly, So Sutable an One? The moſt durable Goodneſs gives little Joy without Sutableneſs. Pleaſure, is applicatio convenientis convenienti. All the Mines of India would leſs tranſport a famiſhing Man, than a Morſel of Bread. But never was Gift ſo ſuted to a Creature's Need, as Believer's Victory is. Herein, being in themſelves dead, in Chriſt they are made alive. Being blind, they receive their ſight. Being weak, they are made ſtrong. Being miſerable, they are made bleſſed. Being mutable, they are eternally eſtabliſhed; Joh. 6.57. As the living Father hath ſent me, and I live by the Father, ſo he that eateth me ſhall live by me. They muſt, therefore, die for Joy, who joy too much for their Victory: And ſcarcely could that it ſelf, be called too much.

Fourthly, So Sumptuous an One? All the World rates high what is bought dear. But, was there ever ſuch a Purchaſe as the Believer's Conqueſt? It aſtoniſhed the Angels. Our Saviour mentions it, not without Wonder, p. 43Joh. 3.16. The Price, was the very Blood of God. And only the Mind of God, can comprehend the Worth of the Blood of God. Wherefore, of the moſt triumphant Joy herein, it is boldly to be asked, Is there not a Cauſe?

Fifthly, So Rare a Bleſſing? Rarity doth extremely enhanſe Value. Diamonds would be no Idols, if they were no Rarities. Yea, what would Crowns be, if every Head wore one? It is what few attain, that all do admire. Now of Believers Victory, who knows not how little there is of Commonneſs, to take away from the Comfort? Alas, of the Many called to it, how Few are choſen, how Few will come to Chriſt for it? And of the lapſed Angels, not ſo much as One recovered his Fall. Believers higheſt Joy is then ſurely unblamable, if Rarity makes good things delectable; and adds Sweetneſs to Hony it ſelf.

Sixthly, So Preſent an One? It is moſt true, abſent Good is the Object but of Deſire; it muſt be preſent, before p. 44it can be embraced with Delight. Infidels ask, therefore, of Believers, Are they not mad? Mad, to pretend their Souls filled with the Marrow and Fatneſs of things far from them. But, they are to be told, Believers are not drunken as they ſuppoſe! It is in things preſent, that they exult. Preſent, though to the World inviſible. And real, though every where ſpoken againſt, as very Chimera's. The Glories of their Victory are preſent, in the Eye of Faith ſeeing them, in the Hand of Faith receiving them, in the Mouth of Faith taſting them. Or, (to ſpeak more to the Capacities of Infidel Objectors) it muſt be ſaid that the Bleſſing wherein they rejoice, is in their Minds in daily Contemplation; is in their Hearts in conſtant Expectation, is in their whole-Man in ſweet Fruition. And how are the things in which they themſelves do triumph, any more, or otherways preſent to them? Do natural things incur their natural Senſes? As truly do ſpiritual Ones incur the ſpiritual Senſes of Believers. p. 45Whoſe ſpiritual Sight and Taſte, do therefore make their Exultations as juſt.

No more Candles ſhall be lighted in this Sun. I proceed to evince that the Souls ſo joyful and thankful, are holy; that,

§. 3. Believers do triumph Holily over Death.

Their Laughter is not Madneſs. If it be asked of their Mirth, what doth it? it muſt be anſwered, It doth on Earth, what Saints and Angels Mirth doth in Heaven. It gives Praiſe and Thanks to God, and to the Lamb: For,

O Death, where is thy Sting? never goes before, but Thanks be to God follows faſt after. Thankful Repentance, thankful Faith, Hope, and Love, thankful New-Obedience.

Blind Seers are the Romaniſts, and others, who teach otherwiſe: And would bear us in hand, that Aſſurance of Victory over Death, is a Wine too p. 46ſtrong for the Head of any Viator; any living Believer. Such, whoſe Mirth would be Madneſs; and the Joy of it, turn the Grace of God into Wantonneſs: Diſpoſe us to nothing but Sloth and Security, Pride and Preſumption. But, what do the Arguings of Men ſo ſenſual, and void of the Spirit of Faith, avail?

It is true, there are Wretches of ſlight and frothy Spirits, who will be boaſting of a falſe Gift, a Cloud without Water. Proclaim their wondrous Joy, and ſpeak ſwelling words; though their Cloven-feet do manifeſtly confute their flaming Tongues. And, not walking in the Fear of the Lord, it is ſure they do not walk in the Joy of the Holy Ghoſt. No ſmall ſtumbling Block this hath been to Men of Senſes, not exerciſed to diſcern. But theſe following Particulars, will convince or confound all Gain-ſayers.

Firſt; The Efficient Worker of the Joy and Triumph we ſpeak of, is the Holy Ghoſt. Expreſly it is named his: Whoſe Operations, no doubt, are p. 47holy, and make for Holineſs. His comforting Work tending as much to ſanctify, as his ſanctifying Work tendeth to comfort us. A contrary Thought would be Blaſphemy againſt the Holy Ghoſt, and plainly make him a Miniſter of Sin.

Secondly; The Law of this Joy, is the Holy Goſpel. Believers Joy is as ſurely by the Goſpel's Warrant, as by the Spirit's Work. For, he never ſpeaketh of his own; never, as a Judg, ſpeaks Life and Joy to any; but thoſe to whom the Goſpel, as the Law of Grace and Peace, doth aſſign it. There is a perfect Conſent between Chriſt's Spirit, and his Word. The Joy given by one, is given by both. And, to think that the Joy by them given is a Servant of Sin, were fearfully to blaſpheme both; belying them with a Brow of Braſs.

Thirdly; The End of this Joy, is holy Converſation. Whereby is our heavenly Father glorified, but by our bringing forth much Good Fruit? Or, what doth he either conſtitute in his p. 48Word, or diſpenſe by his Spirit, but for the End that he may thereby be glorified? If we imagine that this Joy of Believers, ſo conſtituted and ſo diſpenſed for this End, is no apt Means for it, but for the contrary; how fooliſhly muſt we charge him, who is only wiſe?

Fourthly; The Means whereby this Joy is wrought, are holy Ordinances, and vigorous Exerciſe of Grace therein. The holy Spirit uſeth not to lift Souls out of the Hell of their Fears; much leſs to lift them up to the Heaven of triumphant Joys, but in this Way. And, is it likely that the Effect. ſhould be an Enemy to its Cauſes? That the Believer's Joy, like a Viper, ſhould be Death to its Parents? That Communion with God, ſhould beget ſuch a Delight in him, as ſhould make us by and by weary of him.

Fifthly; The Subjects of this Joy are holy Souls; others are uncapable of it: nor need we ſay what Uſe they would make of it, who make the worſt uſe of all the Grace (objective and ſubjective) p. 49that they do receive. Moſt ſure it is, the holy Spirit firſt worketh Grace, then witneſſeth it to be in a Man; and ſo comforteth him, and cauſeth him to triumph in his State of Grace. Chriſt is formed in the Soul before the Soul rejoiceth in Chriſt: and it is then a prepared Subject for Joy; is it not? And who can believe that then, like a Dunghil, it will be made the fuller of Stench and noiſom Fumes by the Shines of Heaven on it? and not, like a Garden, have its Spices flow forth the more abundantly. Bees do ſuck Honey out of ſweet Flowers, whatever it be that Spiders do extract.

Sixthly; The very Eſſence of this Joy is holy Obedience: And is not Obedience the Womb of Obedience, as Sin is the Womb of Sin? What carries to obey God more than obeying him doth? Naturally Acts do ſtrengthen Habits; and inſtitutively alſo. God of admirable Love rewards Grace with Grace. The Believer's Joy anſwering a known Precept, prepares his Ear and Heart to anſwer all the Divine ones. p. 50In a word, how fruitful of Holineſs is the Joy of Saints in Heaven? Believers Joy is of the very ſame Nature; and why ſhould it not be their holy Strength alſo?

Seventhly; The conſtant viſible Concomitants of this Joy are extraordinarily holy. Satan's Deluſion it is, and not divine Conſolation, which ſheweth not, out of an excelling Converſation, its Works with Meekneſs of Wiſdom. Holy Joy hath theſe Jewels ſhining in the Crown of it. High Eſteem of Chriſt Jeſus. No Star leads to Chriſt more than Joy in him doth. Profound Humility: The moſt joyful Apoſtle ſtiled himſelf leaſt of Saints, chief of Sinners. Spiritual Flame is herein like natural; the higher it riſes the more it trembles. Sorrow for Sin after the moſt godly manner. No where are ſo bitter Herbs eaten, and ſo ſweetly, as in this joyful Feaſt of Paſſover. Stricteſt Watchfulneſs againſt Sin. The more Joy in a Treaſure, the ſtronger Guard is ſet upon it againſt the Robber: Becauſe Joy breeds Jealouſies, p. 51omnia tuta timet, (the Diſciples for very Joy believed not, Luke 24.41.) and Jealouſy ſuffers not to ſleep or to ſlumber. Thoughtfulneſs of Heaven. The joyful Iſraelite had Canaan in his Mind all the while he was in the Deſart. True Contempt of this World's Gaudies. What are Candles or Stars when the Sun appears? When the Good of all the Land of Egypt was before Jacob and his Sons, they regarded not their Stuff, Exod. 45.20. The Joy of Paradiſe ſtains the Glory of a Paris. Sweet Content in the moſt bitter worldly State. The Joy of Faith finds Meat in the Eater, and Sweetneſs in the Strong. The God whom we ſerve is able, and he will deliver us, ſay the Hebrew Heroes. And what follows? Ʋpon their Bodies the Fire had no Power; not a Hair of their Heads is ſinged; they walk in the midſt of the Fire, and have no Hurt. Lions Dens are quiet Rooms to Daniels. Priſons are Muſick-houſes to ſuch as Paul and Silas. Exquiſite Pleaſure in all holy Services. Being full of holy Joy, St. Paul was p. 52well pleaſed to be kept out of Heaven for a time, to ſerve Chriſt's Intereſt on Earth. And joyful Luther profeſſed, he had rather honour God with his Service, than be honoured by God with any Gifts which made great and noted in the World: Mallem obedire quam miracula facere. Laſtly, A real Indifferency towards this preſent Life. It is only the joyful Chriſtian that can poſſeſs this; but the Heart of every one that is ſuch doth ſay as his Lord, Father, not my Will but thy Will be done. Concerning his ſtay in the Body, it thus ſaith moſt ſincerely.

To conclude; Is God to be thought now a Loſer, and not a Gainer in his Glory by Believers Joy? Or is it poſſible that Holineſs ſhould languiſh, in a Joy wherein theſe Fruits do flouriſh? In a Joy that ſo evidently maketh God to be the Centre of the rejoicing Heart? the Centre toward which it moves, and in which it reſts.

There are many Inferences of moſt humbling, inſtructing, and comforting Truth, which do here offer themſelves; p. 53and, I preſume, will be darting in their Beams upon Minds not ſhut up againſt them: Their Light is ſuch as is ready for every prepared Eye.

It is therefore a tripartite Exhortation, wherewith I conclude;

1. To thoſe who have not ever ſang Triumph over Death.

2. To thoſe who have ſung it, but have loſt that Voice of Joy and Gladneſs.

3. To thoſe that have for any time ſung it, and are ſtill ſinging it.

I muſt have leave to think that all three Sorts are preſent among us. Unto the firſt, I firſt addreſs my ſelf.

§. 1. To ſuch of you as have not yet ſung Triumph over Death.

If now you believe the Truth which hath been irrefragably proved, I exhort as follows:

Firſt; Acknowledg your ſelves to have no Saving-Faith, if you have no ſtirring p. 54Deſires to attain a joying Faith. It hath been ſaid by what Means a Child of God may be kept, it may be all his Days, from the Joy of Faith; but it cannot be ſaid, whereby he ſhould be ſo kept from deſiring it and from purſuing it. Nothing but a reigning and damning Preſumption, or Deſpair, is able to keep a Soul from theſe. Review my ſeven Arguments, which I may not repeat; and aſſure you, it is no Child of Light that ſits unconcernedly in the dark, as if nothing ailed him; and unto whom it is not as Death it ſelf, that he cannot triumph over Death: who travels not from Ordinance to Ordinance for the Power and the Act; and follows not Heaven with unutterable Sighs and Groans until he gains them. Comfortleſs Believers are repreſented ſo doing; Cant. 3.1, 2, 3. and Cant. 5.6, 7.

Secondly; When you beſtir your ſelves for the Joy of Faith, be not impatient if it doth not preſently become triumphant. To be uſing the Means appointed for getting it, is your unqueſtionable Duty; p. 55but to fret againſt God, as though he wronged you if he made you wait long for it, is your certain Sin and Folly. Doubt not but God will give it as ſoon as he ſees you fit for it: And nothing ſave Ignorance and Pride can make that wild Queſtion, Why ſhould I wait on the Lord any longer? In a word; Let him not go till he bleſs you with it; but let him take his own time to bleſs you with his richeſt Gift. It is Unbelief that makes Haſte, and that Haſte makes Woe.

Thirdly; When you are waiting for the Joy of Faith, be praiſing and bleſſing God for putting you upon the Purſuit of it, and enabling of you to wait therein. This Grace well deſerveth your beſt Thanks. Had you ever ran after it, if Grace had not drawn you? or had not you laid violent Hands on your ſelves, as others have done under their Terrors, if Grace had not reſtrained you? Thanks are Sacrifices with which God is well pleaſed. And who was ever known to be thankful for Twilight, but he had e're long a ſhining p. 56Noon-day? On the contrary; from him who is unthankful, Sun, Moon, and Star-light is full often removed, and he is left as without Hope.

Fourthly; When you are bleſſing God for drawing you to ſeek the Joy of Faith, fail not to multiply the two firſt Acts of Faith. That which prepareth for Union to Chriſt, and that which uniteth unto him. Plainly thus; Night and Day tell your Souls, that God, propitiated by Chriſt, will ſurely ſave them if they truly repent, and believe on him. Proceed alſo, and perpetually be ſaying to your God, that, as far as the Holy Spirit doth and ſhall aſſiſt, you do, and you ever will commit you to his Saving-Mercy, and ſubmit you to his ruling Authority in Chriſt. Multiply Direct Acts if you would have the Comfort of Reflex, ſay all our Divines. This is the only way wherein a trembling Faith may be expected to be made a triumphing one.

Fifthly; When you act holy Faith attend upon God in all holy Ordinances. It is at Wiſdom's Gates that the Hearts p. 57of the Poor and Sorrowful are made to ſing for Joy. Be you conſtantly found at every one of them; for you know not whether your waiting at this or that ſhall beſt proſper: But you may be certain your Neglect of any one will provoke God to ſend you away empty from all the other. Sometimes it is in Reading and Hearing that Joy is infuſed: Sometimes it is in Prayer, that, as Peter's Bonds, ours be looſed: Sometimes it is with Sacramental Wine that Hearts are cheered: Sometimes it is the Conference of holy Friends that ſharpneth a Man, as Iron ſharpneth Iron: Many times ſinging of Pſalms, and Hymns, and ſpiritual Songs, doth together make glad the Heart of God and Man. Try all, and continue in them, and fear not but you ſhall have Beauty given you for Aſhes, and the Oil of Joy for Mourning.

Sixthly; When you attend on holy Ordinances, caſt away all your Tranſgreſſions. As ſoon ſhall heavenly Joy enter Hell, as a preſumptuous Sinner's Heart. It is only the Conqueror that p. 58is capable of Triumph; the Conqueror of all wilful Sin: he that being made free from all ſuch, hath now his Fruit unto Holineſs. We lie, ſaith St. John, if we ſay we have Fellowſhip with him, and do not the Truth. They who, like Devils, are ever in the Fire, and be never refined; be ever uſing holy things, but are not made holy by them; they are, as certainly as Devils, held in Chains of Darkneſs. Old and New Teſtament ſay, There is no Peace to the Wicked. Allow then no Sin, if you would attain any Peace.

Seventhly; When you caſt away all your Sins, be ye Doers of all Chriſt's Word. Negative Goodneſs is a very Chimera. Chriſt loves and manifeſts himſelf to them only who have his Commands, and keep them. Though Duties be not the Merits, they are the Means, and commonly the Meaſures of Peace and Joy; and of all Duties, thoſe arduous ones that do moſt croſs the Grain of corrupt Nature, and moſt thwart our ſecular Intereſt. Would you have your Light to riſe in Obſcurity, p. 59and your Darkneſs be made as Noon-day? Draw out your Soul to the Hungry, ſatisfy the Afflicted. Would you be made appear to be the Children of God and Coheirs of Chriſt? Love your Enemies, bleſs them that curſe you. Would you have your Conſciences, and all the World, be made to know that God is not aſhamed to be called your God? Be not you aſhamed then of the Goſpel of Chriſt at any time, but couragiouſly own and confeſs Him and It, in the midſt of Gainſayers. Would you be moſt certain you are not Reprobates? Keep under your Bodies, and bring them into Subjection. By rare Duties you may riſe up to as rare Joys.

Eightly; When you are Doers of the Word, give not way to ſuch Scruples as have no bottom on the Word. Unreaſonable Fears are the Sins of our Hearts as truly as they be Thorns in our Sides: they grieve the Holy Spirit; and they together deny and impair, and tend to deſtroy his Work in us. Thieves they are that do waſte the Candle of the Lord; and Worms p. 60that eat up the hidden Manna.

As many as are liable to theſe Diſtempers would do well to take to heart theſe and like Antidotes.

God accepteth Mites, though his Due be ten thouſand Talents: Elſe what would become of the richeſt in Faith and Works?

Holineſs is leſs than Sinleſneſs. The Field which hath Millions of Weeds in it is a Corn-field for all that: There were none upon this Earth elſe.

Damning Sins be ſomewhat more than terrifying Falls: Yea, we receive the leaſt Hurt by the Sins that put us into the greateſt Fright. He that exclaims, I am dead, expreſſeth a Conceit which he confuteth. David's Fall, and Peter's were terrible, but were not, mortal. It is keeping under Water drowns a Man; it is not his falling into it that kills him.

Smoaking Flax hath more Fire in it than is thought of. No doubt but Heman was ſtored with God's Graces while he was diſtracted with his Terrors.

p. 61Travellers be not out of their way as oft as they be out of ſight of the City they would be at: No, but they are as truly moving towards it when they are in the Vale, and do but think of it, as when they are on the top of a Hill, and do pleaſantly behold it. The Way to Heaven is through great Changes and many Viciſſitudes, up-hill and down-hill: But in the Deep as truly as on the Mount, in Temptation as truly as out of it, a Saint makes way toward Heaven. The Will and Work of his God he very profitably ſuffers, when he knows not what he does. And on he goes toward Heaven, as Sinners do toward Hell, not knowing whither they go.

Trees do grow downward when they have ſcarce Sap enough to ſhow that they be alive upward. Wondrouſly gainful are many ſpiritual Loſſes themſelves: Good Words and Works are a Chriſtian's Leaves and Fruits. Self-denial and Faith in Chriſt are his Root. By the Winter-Seaſon, which doth deaden him to thoſe former, he is enlivened p. 62and ſtrengthned in theſe lattter. And the Temptations and temporary Deſertions, which take from him his Activity, do make him amends by notable Additions unto his Humility, even all Days of his Life. Moſt true are judicious Hooker's Words; Happier a great deal is he whoſe Soul by inward Deſolation is humbled, than he whoſe Heart, through abundance of ſpiritual Delight, is lifted up above-meaſure. Remember, troubled Soul, remember it well, bitterly humbling Winters do make ſweet and fruitful Summers. And know thou,

If the Corn upon the Ground be good, it matters not how little deep the Plough went. Do not torment thy ſelf, as the manner of ſome is, with Fears that thou art not of the good Ground, upon a Surmiſe that God hath not broken thee up with Convictions and Humiliations ſufficiently deep. Examine more thy Corn, and be leſs concerned about the Plough. If thy Reliance on Chriſt's Righteouſneſs be entire, and thy Imitation of his Holineſs be conſtant p. 63and cordial, the Plough hath done its Part upon thee. Conſider on the other Hand too, that

There are valuable things kept in Brine as well as in Sugar. Dream not, that becauſe thy Life is made ſorrowful, God intends not ever to advance thee to his Fulneſs of Joy. The Fruits which are preſerved in Sweetneſs that exceedeth Honey, be not more intended for the Table of the Lord, than the Meats that are buried in Salt and Bitterneſs.

All the Fruits of Chriſt's Garden be not of a ſize, not equally Ratheripe. Conclude not, that thou art none of his Plants, becauſe others do vaſtly excel thee in all Chriſtian Vertues, and outdo thee in all the Works of Righteouſneſs. One Roſe upon a Buſh, though but a little one, and though not yet blown, proveth that which bears it to be a true Roſe-tree. Look well to thy Sincerity, and to thy ſincere Labour for Proficiency: Then know, that neither God or Men do cut down good Trees, becauſe ſmall; or deſpiſe p. 64unripe Flowers and Fruits, if they be ripening.

A ſorry Speaker may be a moſt excellent Wreſtler. Milo had not the Tongue of Cicero. Moſes, that greater Prevailer with God, was a Man of a very ſlow Utterance. Do not ſay, you cannot pray becauſe you cannot ſpeak much, or well, or long. Praying is Wreſtling with God. The Heart is the Wreſtler: Holy Faith is the Strength of it. If by Means of this Strength thy Heart be a good Wreſtler, though thou art ever ſo Tongue-tied, thou wilt be a Prevailer. Rhetorick goes for little in the heavenly Court; but ſincere Groans have a kind of Omnipotence.

A Mine of Gold may be a long time unknown. The Heat of the Sun may make it many a Year before the Light of the Sun doth diſcover it. It is long before the Spirit doth witneſs to ſome what he works in them.

A King is not the leſs a King for dreaming himſelf a Beggar. Suppoſitio nil ponit in eſſe. Victorious Believers p. 65are moſt truly ſo, when they are not ſenſibly ſo.

The moſt bruiſed Reed maketh no little Melody to the Lord. Our compaſſionate Saviour tells his affrighted Dove, when driven into the Clefts of the Rock, that her Voice was ſweet; Cant. 2.14.

The little Specks in the milky way be as real Stars as the Sun. We muſt not argue that we are Darkneſs it ſelf, becauſe we are not the moſt burning and ſhining Lights.

The crying Child is alive as ſure as the laughing one. If whatever ſtole away our Joy, did ſteal away our Faith alſo, where would Faith be found upon Earth? The World and Church will be ſoon at an end, when all ſhall kill that maketh to cry.

It doth often rain and ſhine together in the Heart of a Believer. His Soul hath the Joy that is his Duty, and ſhines with Grace acted in Deſires and Endeavours to triumph: When as yet it hath not the Joy that is the Largeſs of God's Bounty, by which its Clouds muſt be chaſed away; no, but is lamenting p. 66after the Lord for it: Dolet, & de dolore gaudet. Joyfully it laments after him for it, ſinging our renowned Gataker's moſt delectable Lamentations.

I thirſt for Thirſtineſs, I weep for Tears;

Well pleas'd I am to be diſpleaſed thus:

The only thing I fear, is want of Fears;

Suſpecting I am not Suſpicious!

I cannot chuſe but live, becauſe I die;

And when I am not dead, how glad am I?

Yet, when I am thus glad for ſenſe of Pain,

And careful am, leſt careleſs I ſhould be;

Then do I grieve for being glad again;

And fear, leſt Careleſſneſs take care from me!

Amidſt theſe reſtleſs Thoughts, this Reſt I find,

For thoſe that reſt not here, there's Reſt behind.

And as for ſinful Sorrow it ſelf, be it obſerved, A Believer may gloriouſly conquer, even when he is miſerably conquered. And he doth ſo, when, tho Sin ſtrikes him down, it cannot make him yield. Poſitive Nolition is Conqueſt of Sin. Of the unconſenting and outcrying Virgin, over-powred by the Strength of a Ruffian, God did pronounce that there was no Sin in her worthy p. 67of Death. By reſiſting ſhe made the Deſtroyer flee, even then when ſhe could not make the Defiler flee. The Believer that reſiſts, is not ſtruck down under the Wrath of God, when he is ſtruck down into the Mire of Sin. Glory be to God in the higheſt. Fight againſt Sin, though it be upon our Knees, is Conqueſt.

And therefore, Laſtly, Rahab is in Heaven as ſure as Abraham. St. James ſaith, that Dwarf in Faith was juſtified by it as well as this Giant. And it's ſure, if juſtified, is glorified. Now,

Whoſo is wiſe and will obſerve theſe things, they ſhall to their Joy underſtand the Loving Kindneſs of the Lord.

My next Exhortation is;

§. 2. To thoſe that have formerly ſung Triumph over Death, but have loſt that Voice of Joy and Gladneſs.

All ſuch, are to be thus exhorted. Firſt; Deſpiſe not your Loſs. For p. 68it's a Loſs of more than all the World is worth. It's a Loſs of Heaven upon Earth. A Loſs, that was to David as a Sword in his Bones: And cannot but be grievous, to a Heart that is not perfectly ſenſeleſs. Unto any other, to joy in Chriſt's Love is ſweeter than Life; and to have that Joy taken away, muſt be more bitter than Death. Yet,

Secondly; Deſpair not under this Loſs. You are not the firſt that have faln under it. David loſt his Joy, and cried, O ſpare me! Jeremy was afraid to die, Jer. 37.20. Hezekiah turned to the Wall, and wept at the Tidings of Death. Holy Latimer told his Ridley, that ſometimes he could run into a Hole for Fear. A Balm in Gilead there was for them, and a Phyſician that reſtored them. Nor is there any reaſon, why your Wound ſhould be preſumed to be incurable. It is ſurely your Duty to pray for the Cure. And it were a fond Conceit that you might not look for, the things you are bound to pray for.

p. 69Thirdly; Enquire how you came by your Loſs. Whether Pride were not ſwelling in you; and made needful this Loſs, to keep you from being exalted above meaſure. Or, whether Earthly-Mindedneſs got not into you: for, as in Nature, it cannot be Night till the Earth interpoſe between the Sun and us; ſo I queſtion whether ever a very dark Night fall on the Face of a Soul, but by ſome earthly things interpoſing between Chriſt and it. The Achan that is the Troubler, muſt be ſtoned e're you are like to be quiet. To which purpoſe, you are to make diligent ſearch after it.

Fourthly; Blame not God for your Loſs. Juſtify God, as David did; and to your ſelves take all the Blame and Shame. To be ſure, your own Sin was all the culpable Cauſe. And this know; till a Job let's go his hard Thoughts of God, and abhors himſelf in Duſt and Aſhes, his Captivity is not to be turned. But, then it is preſently turned, and his Comforts be forthwith multiplied.

p. 70Fifthly; Conceal not your Loſs. Hide it not from thoſe to whom God ſaith, Comfort ye, comfort ye my People. Peace and Joy are created by God, but they are miniſtred by his Servants. Whom, not to conſult in your Troubles, is to deſpiſe. And whom to deſpiſe, is to deſpiſe Chriſt and him that ſent him.

Sixthly; Conſent to God's Terms for the Repair of your Loſs. With a thouſand Thanks, go and enter a-new the Covenant of his Grace. He cannot in honour make the Terms thereof any lower. But if you humble you as low as the Goſpel demands, you will be ſeaſonably exalted to the glorious Joy that it promiſes. Lazy Deſires of Comfort on other Conditions, will ſhame you much, and profit you nothing.

Seventhly; Ply all appointed Means for recovering your Loſs. Be much in the Ordinances wherein you firſt found Comfort. Read much the Goſpel, which was written that Saints Joy might be full. Hear it much, as preached by Chriſt's Miniſters; who are given p. 71to be Helpers of your Joy. Pray much; our Saviour having ſaid, Ask and ye ſhall receive, that your Joy may be full. Look much to Chriſt in the Seals of the Covenant alſo, until you are lightned. Of all Ordinances, they are the higheſt Reſtoratives.

Laſtly; Reſolve to follow God, though he never in this Life repair your Loſs. To follow him, and perſevere in his Service mournfully, if you cannot comfortably. Yea, and labour to ſhow all about you, that you are ſo ſenſible of your Tranſgreſſions, and of his puniſhing you leſs than they deſerve; that your Soul loves him and bleſſes him for his Eſſential Goodneſs and his Benignity, even whilſt he giveth you no Kid to make merry.

Thus, Wait on the Lord, and he ſhall renew your Strength: He giveth Power to the Faint, and to them that have no Might he increaſeth Strength.

A few Words remain to be ſpoken,

§. 3. To thoſe of you that are Singing, O Death, where is thy Sting? &c.

p. 72Firſt; Forget not your envious Enemy. Satan envies none ſo much as you, who are mounted on the higheſt Pinacle of the Temple. If he caſts you down, the Greatneſs of your Fall gives an Eminence to his Conqueſt. And he will ſpare no Pains for his Glory in your Shame.

Secondly; Remember your undoubted Duty, i. e. Of doing more than others. Walking more Holily, Righteouſly, and Soberly than other Saints; even Saints more aged, and more richly gifted. For it is to you, of all Saints on the Earth, that much is given; and from whom much is required. Much more than was required from you, before you were taken up into this third Heaven.

Thirdly; Conſider the Difficulty of kindling again the Fire, that is eaſily quenched. Your Joy is a holy Flame; but it is extinguiſhable by one Sin of Preſumption. And then where are you? That Meaſure of Repentance that fitted you for your firſt Conſolation, will not fit you for its Renovation.

p. 73Fourthly; Bind the Goſpel-Covenant about your Neck: Write it on the Table of your Heart. It hath been ſaid, He who underſtands this, is a good Divine. Sure I am, he that ſhall not keep it as the Apple of his Eye, is not like to be a joyful Chriſtian very long. Let the Terms hereof ſlip out of our Minds, we are ſtrait-way, like the Waves of the Sea, at the Mercy of the next Wind that blows.

Fifthly; Fear Motes as truly as Beams, Gnats as Camels. Your greateſt Danger is of incurring the Guilt of Sins, comparatively, leaſt. And Fear of falling into them, is a Means of keeping free from them. Bear it ever in your Minds then; though Rapes do not violate Wedlock, yet a wanton Glance, which is a wilful Wickedneſs, ſtrikes at the heart of it. And Bodkins do ſtab as mortally as broad Swords.

Sixthly; Defer not to pay your Vows. Few, I ſuppoſe, do come to the Joy of Faith without this natural Worſhip of Vowing to God. But, ſurely, none that perfidiouſly break their Vows do p. 74long hold their Joys. Jacob, ſtiled uſually the Father of Vows, paid dear for his Unmindfulneſs of them.

Seventhly; Be Eyes to the Blind, Feet to the Lame, and make the Hearts of your diſconſolate Brethren to ſing for Joy. As much as in you lies, this do. For this End, among others, are you comforted, that you might comfort others by the Comfort wherewith you are comforted of God. If you neglect this Duty, no wonder if your Sun be turned into Darkneſs, and your Joy into Mourning. No wonder if God withdraw from you, and Sin and Satan getting advantage againſt you, do again plunge you into the Pit where there is no Water. He that withholdeth Corn, the People ſhall curſe him: He that withholdeth ſpiritual Bread from the Poor and Needy, his God will chaſtiſe him. But, the liberal Soul ſhall be made (and kept) fat; he that watereth, ſhall be watered alſo himſelf. His Heart ſhall rejoice, and his Joy no Man ſhall take from him. To conclude;

Would you not loſe the Senſe of p. 75God's Love? Would you not bear anew his hot Diſpleaſure? Would you not be loaded with oppreſſing Appreſions of his temporal Judgments? Would you not be ſcorched with Fears of being eternally rejected by him? Would you not be perfectly diſpirited unto Duty, and be made to cry as David, I am not able to look up? Theſe things, then do; and the God of Peace ſhall be with you. God your Maker, ſhall give you Songs in every Night. Your Redeemer ſhall be a Prince of Peace, as well as of Righteouſneſs to you. The Holy Ghoſt your Sanctifier, ſhall make you to know him by his glorious Attribute, the Comforter. Wherefore, be ye ſtedfaſt, unmoveable, always abounding in the Work of the Lord; for as much as ye know your Labour is not in vain in the Lord.

Piety and Charity do require, that ſomewhat be now ſaid of the rare Servant of Chriſt, whoſe Deceaſe hath occaſioned this Diſcourſe. Mr. ROBERT FLEMING; p. 76a Name moſt worthy of precious and everlaſting Memory. A Saint, in whoſe Life and Death the holy Triumph of my Text hath been admirably exemplified.

Piety, I ſay, requires it; for Saints Characters, are God's Praiſes more than theirs. And Charity requires it; for the Example of their Graces and Comforts, more edifieth the Church than Doctrinal Arguments and Motives. Very Sacrilege therefore it would be; a Robbery of God and his Church, to be ſilent of this Saint; this One of a Thouſand. To cover his unexpreſſable Grace, as Painters uſed to do Agamemnon's Grief, with a Vail; and to ſay nothing, becauſe the one half cannot be told, would be but a proud Humility.

Panegyrick and Encomium, indeed, here needs not be any. The Jews ſay true in this, Juſt Men do find ſufficient Stones for their Monuments. All that is needed or intended, is a plain Narrative what our FLEMING was, and what he did. What he was, p. 77through the Grace of God; and what he did, or rather, what the Grace of God did in him.

A copious Subject this is; and leſt the Multitude of things memorable overwhelm us, in this Order they are preſented.

His COUNTREY, was Scotland. Honoured by God, the Fountain of Honour. Honourable with Saints, the next-beſt Judges of Honour. And the more honourable for the Birth of this renowned Saint therein. Which was An. 1630, at Bathens, alias Eaſter; the Seat of the Earls of Tweddale; where his Reverend Father Mr. James Fleming, was long a Miniſter of the Goſpel. Serpent's Hiſſings are deſpiſed; if any thing leſs earthly ſtirs its Tongue againſt the Church of Scotland, as ſufficient to their Shame, it is here told what is well known. The moſt Learned Prince that ever ſwayed the Scepter of theſe Kingdoms, affirmed it to be the pureſt of all the Reformed Churches. And, the Divine to whom the Prelacy, the Diſſenters, and the p. 78Foreign Churches, do riſe up with greateſt Veneration, as to a Theological Prince, doth now name that Church the Morning-Star of the Reformation.

Of his PARENTAGE, ſuffice it to be ſaid, He was the Seed of God's Friends. His Family was Honourable in its Relations, and moſt eminent for Religion.

His EDUCATION, was firſt in the College of Edinburgh: Wherein he ran through the Courſe of Philoſophy with great Applauſe. And made laudable progreſs in the Learned Languages. Then, tranſlated to the Univerſity of St. Andrew's; he travelled through Theology under the Conduct of the Learned and Holy Mr. Rutherford.

His NATURAL PARTS were excellent: His Ʋnderſtanding quick and penetrative. His Judgment clear and profound. His Fancy rich and fluent. His Memory ſtrong. His Expreſſion maſculine, and of a Grace that did take with thoſe who were not unacquainted with his Idiotiſms and Accents. By which it was indeed clouded to us of England.

p. 79His ACQUIRED LEARNING was great. Anſwerable to his happy Parts, and their Culture. Through the Divine Bleſſing on his pious Diligence, it was Rathe-Ripe. Hiſtory, the Eye of Learning, he ſingularly affected. Eſpecially, Sacred Hiſtory, the Right Eye. But unto him, all Hiſtory was ſacred; for he conſidered God's Actions more than Man's in all of it. Nor valued he Man's, but for the Knowledg of God's. With whoſe holy Counſels and Ways he was ſo well acquainted, that, before he was 23 Years old, he was called to a Paſtoral Charge. And was ſettled therein at Campuſlang in the Shire of Cliddſdale. Where he ſerved his God till the Year 1661. In which the Storm roſe that drave out thouſands, whereof the Age was not worthy. He had taken in Marriage Chriſtina Hamilton, juſtly famed for her Perſon, Gifts, and Graces, which were all eximious. By her he had ſeven Children; and with them and himſelf ſweetly committed unto his God's Proviſion, he humbly received the p. 80Honour of his Ejection. Of the Children, the Lord received to himſelf three of them before their Mother, and two of them ſince. Bleſſed be his Name, two do ſtill ſurvive!

As for WORLDLY SUBSTANCE, his Share ſeems according to Agur's Deſire. He hath told me, that, as Luther, he never, to his knowledg, deſired much of it, or was very careful about it. During the moſt tragical days, his Table was ſpread, and Cup filled, and Head anointed with freſh Oil. Liberally his Children were educated; and in good Works he was profuſely rich. Of his own Laying up, I have good warrant to ſay, he had no Treaſure but in Heaven. His own Teſtimony of his Life was this; It was one made up of ſeeming Contraries: Great outward Trouble, and great inward Comfort. And I never found (ſaid he) more Comfort, than when I was under moſt Affliction.

Touching his NAME and NOTE in the World, this only ſhall be ſaid; Againſt all his Projects and Pains to reſtrain it, his Fame hath flown thrô p. 81the Chriſtian World. His Conferences, Sermons, and Writings, made it too big and too bright to be covered. A Name more ſweet and precious, and more generally ſo, to Chriſtians of all Minds and Guſts, I Hear not of, nor Read I any one!

To the Praiſe of our Engliſh Court I write it; the Sun and Moon, as well as other rare Stars thereof, admired holy Fleming, and ſhone propitiouſly on him. May the everlaſting Love of his God, be the Reward of their Love unto his faithful Servant.

But I am yet in the lower Hemiſphere. More high and honourable things remain to be ſaid of this Man of God!

His CONVERSION to his God was early and illuſtrious. It was but a little while that he had dwelt in this World, before God dwelt in him, and he in God. And that, ſo evidently, by the Exilience of all Chriſtian Vertues, that little more doubt was made of his being Born of God, than of his being Born of a Woman.

His WALK with God was admirable: And to the many of this Age will ſeem incredible. It is certain, not one Enoch of many doth walk ſo exactly. So univerſally in all holy Ways; and ſo humbly, with Self-denial to Extremity. It was extraordinarily that his Spirit was compoſed for Adoration; and accordingly his Life was a Life of Worſhip extraordinary. His Solemn Dedications of himſelf to his God were frequent. His Soliloquies with him, almoſt perpetual. He was ever with Him! And his always-ſerene Countenance ſpake it enlightned always by the Divine One. His always-gracious Speech ſhewed from what Altar the Coal touched his Tongue. Not without cauſe it hath been a Fear, that, ſhould his Diary come abroad, moſt Readers would be too weak Veſſels for his ſtrong Wine.

His ACTIVITY for God in his Miniſtry, was ſuch as was to be expected from a Mr. Fleming. From a large Soul, comprehenſive of the Intereſts of God and his Church and p. 83the World, the preſent Age and future. And from a Soul moſt enflamed with Love; and thereby conſtrained to ſpend it ſelf, and be ſpent, for no petty Faction or Party, but for Certain and Catholick Chriſtianity. What a Writer he was, needeth not here to be written. In Preaching he was Boanerges, and Barnabas alſo. Nor knew any Man better, how to uſe Law and Goſpel; without either oppoſing or confounding them. For Converſe, and for all things uſeful, what might Campuſlang teſtify of him? What might Edinburgh, and adjacent Places, wherein, after his Ejection, he lived and laboured? What might Rotterdam ſay, where, from the Year 1678 to this preſent Year, he burned and ſhined? The Sun I think ſtood ſtill all the time wherein he had no Deſign for God going on. It is well known, the Sun of his Life did ſet upon an excellent Deſign. Which was of ſending forth a Treatiſe concerning the Way of the Holy Ghoſt's working on the Souls of Men; eſpecially, after Converſion, in p. 84Communion between God and them.

His SUCCESS from God given in his Work, was not ordinary. He had a numerous ſpiritual Progeny. And they are very many who have thankfully commemorated in my hearing, their Benefit from his Writings. The Holy Spirit that bloweth in whoſe Books he liſteth, hath ſingularly honoured his. And, I well know, doth ſtill continue to honour them. Of both his ſurviving Sons, it muſt be ſaid, though it be here a very high word, they do Patrizare: And do make it manifeſt that the holy Saint's Prayers were heard, and his Pains richly proſpered unto them.

His PEACEFULNESS in God's Houſe is by no means to be omitted. Controverſies he declined, not becauſe of Inſufficiency, but of Diſlike. Seeing, better than others do, or will ſee, that many Errors will be ſooner ſtruck to death by a Juſt Contempt, than by a Full Confutation. And will be leſs apt to revive, after they have been generouſly diſdained, than after that they p. 85have been operouſly exploded. Well he knew, and oft he would ſay, what a Servant the Bond of Love is to the Ʋnity and Purity of Faith.

Speaking of the Differences of Brethren in this City, he thus expreſſed himſelf; I am amaz'd to ſee good Men thus tear one another in the dark. Nor can I underſtand how they ſhould have Grace in due Exerciſe who value their particular Deſigns above the Intereſt of the Catholick Church: and who confine Religion to their own Notions and Models.

To another complaining of Reproaches from pretended Friends, his Anſwer was; To me to be judged of Man and of Man's Judgment is a ſmall thing. I bleſs God I value not my own Name, but God's only. I do confeſs, when Men wound the Credit of the Goſpel through me, it is hard then to bear up.

Nor may it be forgotten what he hath ſaid to his dear and excellent Friend, and ſpiritual Son of this City, (Dr. D. H.) I bleſs God in fifteen Years time I have not ever given any Man's p. 86Credit a Thruſt behind his Back: But when I had ground to ſpeak well of any Man, I did ſo with Faithfulneſs; and when I wanted a Subject that way, I kept Silence. O in what Concord might Prelatiſts and Diſſenters walk, much more the Diſſenters themſelves, had they more of this Balſamick Spirit? What? agree in Principles of Faith, in all ſubſtantial Parts of Worſhip, and aſſert, all of us, the ſame Neceſſity of Holineſs, and yet bite and devour one another? Bleſſed Saviour! ſend down thy Spirit to us with the Wiſdom that is pure and peaceable. But to return: Of the Man ſo pure and peaceable it muſt be added;

His TRIUMPHS in the Favour of God were tranſcendent; Triumphs over Law, Sin, Death, Grave and Hell: Too few do I diſcern to aſpire to ſuch as he had long attained. O how dwelt he on the Mount? How oft was he as in the third Heaven? What a Jacob, what an Iſrael, was holy Fleming? Such a Wreſtler and Prevailer with God; ſuch a Moſes, to whom God ſpake as it p. 87were Face to Face; ſuch a Nazarite, with a Soul, with a Life, and with a Name, darkned with no Cloud; except but that of his own Humility, which doth together darken a Man to himſelf, and beautify him in the Eyes of God and Saints. A Man ſo highly favoured of God, and bleſſed with ſo much of Heaven upon this Earth, is not oft found, I ſuppoſe, in any one Age. There is no end of Inſtances, every Day ſeeming to have been a holy Sabbath and Communion-day, and Day of ſpiritual Jubilee unto him. In his laſt Sickneſs he had more than one wondrous Manifeſtation of God's Love to his Soul: and one which he declared he had not Strength enough to have born much longer. But now,

Of his DEATH in the Lord what ſhall my trembling Heart utter? It was but July the 17th that his Sickneſs ſeized him; and the 25th, he who had ſo much ſeen the Salvation of God, departed in Peace. On his firſt Arreſt, O Friends, ſaid he to ſuch as were about him, Sickneſs and Death are ſerious p. 88things. But till the Sparks of his Fever had riſen to a Flame, he was not aware that that Sickneſs was to be unto Death; for he told a Relation of his, that if it ſhould ſo be, it was ſtrange, being the Lord did not uſe to hide from him the things that he did with him and his.

His heavenly Father knew his thorow Preparedneſs for Glory, and pleaſed not to give the Premonition which he ſaw him not to want. Sudden Death is ſudden Glory to ſuch Saints. Yet before his Expiration he was apprehenſive of its Approach. Calling to him a Friend, he asked, What Freedom do you find in Prayer for me? Seems God to becken to your Petitions? or does he bind you up, and leave dark Impreſſions on your Mind? This way, ſaid he, I have often known the Mind of the Lord. His Friend telling him he was under Darkneſs, in the caſe, he ſaid, Well, I know your Mind: Trouble not your ſelf for me. I think I may ſay, that I have been long above the Fear of Death.

p. 89His Groans and Struglings argued his Fleſh to be under no ſmall Pains: But his Anſwers to enquiring Friends certified that the Irons did not enter his Soul. Always he would ſay, I am very Well; or, I was never Better; or, I feel no Sickneſs. Thus would he ſay, while he was ſeen to be very ſenſible of every thing beſide Pain.

The malignant Diſtemper waſting his Natural Spirits, he could ſpeak but little. But what he ſpake, was all of it like himſelf. Having felt himſelf indiſpoſed for his wonted Meditation and Prayer, he thus ſaid to ſome near him; I have not been able in a manner to form one ſerious Thought ſince I was ſick: Or, to apply my ſelf unto God as I ought. But, though I have not been able to apply my ſelf unto God, he has applied himſelf unto me. And one of his Manifeſtations was ſuch as I could have born no more.

Opening his Eyes after a long Sleep, one of his Sons asked him how he did? he replied, Never better: Do you know me? ſaid the Son; unto which, p. 90with a ſweet Smile, he anſwered, Yes, yes, dear Son, I know you! This was about two Hours before his Aſcenſion. About an Hour after it, he cried earneſtly, Help, help, for the Lord's Sake! And then breathing weaker and weaker, he ſoon gave up his precious Ghoſt. The renewed Eagle took flight to the Mountain of Spices.

As his Life, his Death alſo ſpeaketh. And whoſoever hath Ears to hear, let him hear what the Spirit ſpeaketh by both of them, unto the Churches.

His Diary, the rich Treaſure of his Experiences, is not at hand: And therefore cannot, as yet, be brought into publick Light. But from the few Manuſcripts which are here found, I ſhall add ſome Hints that I judg to be very directive and incentive. I mean, unto the Faith of Reliance and of Aſſurance, in which he was ſo eminent; Unto the Love of God and Men, wherein he was ſo vigorous; Unto Meditation and Prayer, and Heavenly Mindedneſs, wherein he was ſo grand an Exemplar.

p. 91They are indeed but Hints: And, if any Difference be, they are the moſt ordinary of his Memorials. The more ſublime and extraordinary ones are kept back, of a Suſpicion that the Generality of good and honeſt Readers might be more amuſed than edified by things ſo ſtupendious. And ſo very much out of the common Road of Chriſtian Experience. But to proceed:

Aug. 16, 1685. Thus he wrote; I found ſome ſweet Acceſs to the Lord in the Morning, in the lively Actings of Grace; and after I had this Day ſet down ſome Remarks of the Day before, I had ſome clear Impreſs of this. Since thou art careful to improve thy Talent of Obſervation, more ſhall be given, and the Oil ſhall not fail, whilſt there are Veſſels to receive.

And now, O the ſweet Evening of this ſame Day, when in the outer-Walk, (where I had found a ſore Damp for ſome time) the Door was as it were caſt open, with ſuch a clear imparting of theſe great Confirmations, that I hope with aſſured Confidence, was the Voice of my beloved p. 92God and Maſter; yea, as indeed it had been, with an audible Voice ſaid: I will do for thee even exceeding abundantly, &c. I will ſurely give thee a Deliverance, that ſhall make thee glad above all thy Sorrows paſt. I do remember thy Prayers and Groans oft in this Walk; and though I was only a Witneſs of them then, yet now as I have ſeen in ſecret, ſo will I reward thee openly. The time is now come, and it ſhall linger no more; rejoice and be glad, O my Priſoner of Hope, for the Time of thy Releaſe is come! I remember thy Kindneſs, and know thy Love; be ſtill and know that I am God. I know thy Diſtreſs, and that thy Straits now draw near: but fear not, I will take care of thee; and the greater the Extremity be, the greater Teſtimony thou giveſt to me, &c.

This Thurſday Evening, the 17th of Aug. when I came in, with ſome Challenges, I got firſt great Acceſs to my dear God in Confeſſion, and the ſenſe of his Peace; which was ſo lively and ſweet, as is unexpreſſible. After, I found ſome ſweet renewing of former Confirmations, p. 93with Power impreſſed on me, thus; 1. As your latter Works have exceeded your former, ſo ſhall your latter Days alſo. 2. As you have not made haſte, until my time; ſo this is the time I have watched for; when you are now ſo low, to make my Power known. 3. And do you fear to truſt me? Are the Conſolations of God ſmall, or have they ever failed you? 4. You know not, my Child, what I am to do for you, and how near it is, &c.

After I went down this laſt Night, what Confirmation had I from God further? And now this Morning, Aug. 18. I had ſome lively Exerciſe of the ſame nature as before, &c.

And now this Saturday, Aug. 19. how clear an Evidence did God himſelf give me of the Evidence of the Work of Grace in my Soul, in ſome moſt lively Actings thereof, ſo as to rejoice in him as my alone Portion, ſo as to ſay, He only is my Salvation and my Defence, my All, in whom I deſire to triumph and boaſt? And therewith what a ſweet Inbreaking followed from himſelf, when he ſaid thus to p. 94my Soul: I will deliver you, in a Way you know not; and when all Means fail, then is the Time I chuſe. I know thou haſt none to look to but me. It is not yours to ſee now. But bleſſed are they that believe; for there ſhall be a Performance of things promiſed. Doſt thou ſee the Pledges I have given you; and the Conveyance of them with ſuch Sealings and Embracements of my Love? Remember the Text, that Hope makes not aſhamed, becauſe the Love of God is ſhed abroad in thy Heart. Thou haſt been long trading with the Talent of the Croſs, for ſome Fruit unto me. But now I will alſo give thee a Talent of Comfort, and put it in truſt under thy Hand, &c.

And O how remarkable hath this Evening been, and Cloſe of this Week, which I may call a moſt ſolemn Confirming Week! And now in its cloſe had I moſt near and ſweet Acceſs to my dear God in Prayer. And I hope I may own theſe immediate Confirmations from himſelf. As, 1. What ſhall be done to the Man whom the King delighteth to honour, to whom p. 95my Honour and Service hath been dear? 2. Have I ſaid I will never leave thee nor forſake thee; and can I leave thee now, when thou haſt moſt need of me, and when all Refuge faileth? 3. I know thou art at the hardeſt Part of that Leſſon, to believe in Hope againſt Hope: but fear not, I am with thee, (which in an extraordinary Way was then ſpoken) and though thou ſee not what thy Outgate ſhall be, leave that to me. 4. And what a marvellous and ſweet Confirmation did the Lord give to his poor Servant, as I came down? Return unto thy Reſt, and be ſtill! Which did ſo deeply ſurpriſe and aſtoniſh, as anſwering ſo directly to what that Day had been my Exerciſe; what he would do with my Hope, which ſeemed to be againſt Hope: This was the giving me a new Text to anſwer what I had long been upon, &c.

He ſpent his Days and Years after this Manner. And in order to have the Year rightly carried on, it was (we find) his Cuſtom, from the 15th or 16th Year of his Age, to his laſt, to ſet a-part the firſt Day of every Year, p. 96in renewing his Covenant with God, in a new Self-ſurrender and Dedication of himſelf to him; or, if interrupted the firſt Day, then to take the firſt convenient Day following. We cannot give any Account of the Manner of his doing this, for the firſt Years of his Life; but we may gueſs what they have been, by the few Inſtances following.

1691. It is in the Entry of this new Year, (as I have done now for many Years paſt moſt ſolemnly) that I deſire to renew again my perſonal Engaging of my ſelf to the Lord my God, and for him; and with my whole Heart and Deſire to enter my ſelf into his Service, and take on his bleſſed Yoke, and humbly to lay claim, embrace and take him, (O Him!) to be my God alone, my All, my Light and my Salvation, my Shield and exceeding great Reward. Whom have I in Heaven but thee, O Lord, or in the Earth whom do I deſire beſides thee?

And now, under thy bleſſed Hand, my Soul deſires, and does here teſtify my Truſting my ſelf, and ſecuring my whole p. 97Intereſt, my Credit, my Conduct, my Comfort, my Aſſiſtance, my Thorowbearing, and my poor Children; and to leave my ſelf herein, on the gracious Hand of my deareſt Lord, whilſt I am within time. As I write this the 2d Day of Jan. 1691.

R. Fleming.

1692. It is in the Entry and firſt Day of this new Year, that I deſire here as formerly, to enter (in this hidden Record) a new Surrender and Offering of my ſelf to my deareſt Lord and Maſter, who hath been wonderfully tender and gracious to me; and hath brought me by his immediate Conduct through the Days and Years of my Pilgrimage paſt; hath ſtill cared for his poor Thing, and given more ſingular Mercies and Evidences of Reſpect than to many elſe; and now (as ſtill formerly) hath taken me through this laſt Year with ſingular Evidences of his Preſence and Aſſiſtance. And as I truſted my ſelf to my Lord, ſo hath he graciouſly anſwered: for which, and his ſpecial Grace hitherto, I deſire to inſert this Witneſs of my Soul's bleſſing the Lord my God.

And now I do here, with my full and joyful Conſent, teſtify my giving up my ſelf again to the Lord, and to his Work and Service here, and where-ever he ſhall call me, with deſire to conſecrate my old Age to my God, and the Guide of my Youth. I love my Maſter and his Service; and let my Ears be nailed to the Poſts of his Door, as one that would not go free from that bleſſed Yoke and Service; and lays, in Hope, the whole Aſſiſtance hereof on his Grace and Help. And how, in ſo extraordinary a Caſe, as is alone to my Lord, I deſire to witneſs and renew the ſame here, with my humble and intire Reliance on him, who is my Truſt from my Youth to this day, my Shield and exceeding great Reward. To him I commit my Self, my Ways, my Work and Service, which with my Soul's Deſire, I offer to my Lord: In whoſe Hand I deſire to ſecure my Credit for the Goſpel's ſake, my Comfort and Enlargement in this Day of deep Trouble and Anguiſh; together with my poor Children, and the whole Intereſt p. 99of my Family and Concerns; deſiring to put my ſelf, with humble Confidence, and all that is dear to me, under his Care and Conduct. O my Soul bleſs thou the Lord! This I write the 1ſt of Jan. 1692.

R. Fleming.

My Lord and my God.

1694. It is in the firſt Day, and Monday, of this new Year 1694. that as I have formerly through moſt of my Life paſt, ſo now do deſire to renew my Dedication and Engagements to the Lord my God, and to join in the ſame Witneſs with what herein hath been formerly, with my whole Heart and Deſire; and to offer unto my deareſt Lord Praiſe, in remembrance of what he hath been through the Year paſt, and in the whole of my Life; whoſe gracious tender Conduct hath been ſo wonderful (and well haſt thou my Lord dealt with thy Servant according to thy Word) in all hath befallen me. And, as my Soul does now move, and betake my ſelf alone to him, as my own God, my Father, my Redeemer and bleſſed Comforter, p. 100and my only All; ſo do I hereby witneſs the ſettling of my Truſt, my Hope, and Reliances alone upon him, for this new Year, or what Time of my Life may yet remain, with earneſt Deſire to enter yet again and continue in his Service, even in that delightful Service of my deareſt Lord and Maſter.

And now I do again, by a new Surrender, witneſs my entire Commitment of my ſelf, my poor Children, my Credit for the Goſpel, my Conduct and Comfort, in ſo extraordinary a Juncture, to my deareſt Lord, to his gracious and compaſſionate Care and Providence; together with my Works, and any ſmall Deſign to ſerve him and my Generation. And I do intreat new Supplies of his Grace and Strength, to ſecure and make his poor Servant, (if it were his bleſſed Will) yet more abundantly forth-coming to him. And with hope of Acceptance, I write this, Jan. 1, 1694.

R. Fleming.

Poſt tenebras ſpero Lucem.

p. 101At another time, thus floweth his ſacred Pen: O my Soul, never forget this ſolemn Wedneſday Night, nor the laſt Monday Night; what ſolemn Viſits I had from my Lord, after ſo ſerious a Work of Trial about the Warrant of my Hope, and Petition for the heightning of my Faith, and ſealing Teſtimony of his Spirit: In how marvellous a Way did my deareſt Lord, I hope, bear Evidence to the great Aſſurance he had formerly given me! &c.

O let my Soul bleſs and adore the Lord for this ſweet and marvellous Viſit this Monday Night, which my deareſt Lord, I hope, hath given his poor Servant, when ſo near ſinking; and I hope ſaid to my Soul: Fear not, I forget you not, for I have graven you on the Palms of my Hands, &c. I look on thee with Delight, and the Time is come when I will give thee an Account of thy Prayers and Tears, of thy many Groans and long On-waiting. Have I ſpoken, and will I not do it? &c. O thou afflicted, toſſed with Tempeſts, — in an acceptable Time have I heard thee! Truſt p. 102thou in the Lord, for I will make thee a Sign to this Generation, &c. I am leading thee right, and thy Strength is to ſit ſtill. Is the Lord's Hand ſhortned, that it cannot ſave? &c.

O how ſhall I entertain this marvellous Day, and Appearance of my deareſt Lord to his poor Servant! O wonderful Condeſcenſion this Morning, after ſo ſweet an Evening before, that he ſhould pleaſe to give ſo near an Approach of himſelf! O, I hope, it was his Voice! I am come, I am ſurely come, my Servant, in the fourth Watch of the Night, to bring forth my Priſoner and ſet him at liberty, who hath ſtay'd ſo long for me, &c. — I embrace you as an Over-comer; rejoice, for great is your Reward in Heaven. I am now entering thee on a Day of rejoycing: Be not doubtful, it is I who comforts thee, &c. And when I ſaid, O how ſhall I manage ſuch a wonderful Enlargement? how diſcernably was it returned, I hope from himſelf! I will manage it for thee: Thou haſt ſtayed for me; but thou haſt got the Victory, and the Day ſhall be p. 103thine, and thou ſhalt know what I have been doing with thee and for thee.

O let me never forget the 25th of Decemb. at Night; when after 60 Years under the Lord's ſpecial Conduct, he gave me ſo ſweet and remarkable a Viſit, never to be forgotten! O what a Night was it, when I went home, preſſed to ſing the 103d Pſalm! &c.

But it were endleſs to name Paſſages of this nature; ſince almoſt every Day was a Communion-day between God and him. And how remarkably God hath anſwered his Prayers, may eaſily be inferred from hence. One Inſtance to this Purpoſe we may ſee, in his Epiſtolary Diſcourſe, Page 68. of a Miniſter, who had a violent Collick immediately taken off, upon his praying to God for that End. It is known to be himſelf he ſpeaks of there; though he expreſſes it Modeſtly, in the Third Perſon.

I ſhall now preſent a few Things, which he ſets down in Writing by themſelves, under this Title; A ſhort Index of ſome of the great Appearances p. 104of the Lord, in the Diſpenſations of his Providence to his poor Servant, &c. And, although the Brevity and Obſcurity of the Hints, muſt needs leave us in the dark as to the full Meaning of moſt of them, (as being written only for his own Memory, as the Title ſhews;) yet they will ſerve to ſhew us, the particular Care of his Great Maſter, over this his faithful and eminent Servant. They are the Remarks, which he calls the Appearances of the Lord towards him; in his own Words.

1. How near I was brought to Death in my Infancy; given over, yea and eſteem'd a Burden to my Friends, ſo as my Death was made deſirable to them, I being as the Refuſe of my Father's Children: yet even then I was God's Choice, and in a moſt ſingular way reſtored.

2. That remarkable Deliverance on receiving a Blow by a Club, when a Child, which was ſo near my Eye, as endangered both my Sight and Life.

p. 1053. That ſtrange and extraordinary Impreſſion I had of an audible Voice, in the Church, at Night; when, being a Child, I had got up to the Pulpit; calling to me, to make haſte, &c.

4. That I, of all my Father's Sons, being four, ſhould be ſpared, when the other three were ſo promiſing and deſireable above me; and ſhould thus come to be the only Male-heir ſurviving of ſuch a Stock.

5. That ſolemn and memorable Day of the Communion at the Gray-Friars, in the Entry of the Year 1648. where I had ſo extraordinary a Senſe of the Lord's Preſence; yea, whence I can date the firſt ſealing Evidence of my Converſion, now 40 Years paſt.

6. The Lord's gracious and ſignal Preſervation and Deliverance given me at Dunbar-Fight.

7. Thoſe ſolemn Times and near Approaches of the Lord to my Soul: the firſt at the Elve, when I went there; and the other a little after my Eather's Death in the High-ſtudy.

p. 1068. That Scripture Acts 12. was by an obſervable Providence given to be my firſt Text; and how I was unexpectedly, and by a ſurprizal, engaged therein.

9. Thoſe two great Deliverances at Sea, in going to Dundee: the firſt time in Company with the Duke of Lauderdale; the other time in Company with Mr. Andrew Grey of Glaſgow.

10. That extraordinary Dream, and marvellous Viſion I had twice repeated, with the unexpreſſible Joy after the ſame.

11. Thoſe memorable Impreſſions and Preſages about my Health, when it ſeemed hopeleſs, at my firſt Entry upon the Miniſtry; and the ſtrange Expreſſion of Mr. Simpſon to that purpoſe at New-mills.

12. The Lord's immediate and wonderful Appearance for me, in my firſt Entry upon the Miniſtry; with that extraordinary Storm on the Day of my Ordination; and the amazing Aſſault which followed the ſame, in what befel; — wherein Satan's immediate p. 107Appearance againſt me was ſo viſible.

13. The great and conſpicuous Seal given to my Miniſtry from the Lord, in the Converſion of ſeveral Perſons; with that marvellous Power which then accompanied the Word on the Hearts of the People.

14. That ſignal Appearance of the Lord, and his marvellous Condeſcendence, in my Marriage-lot, and in the whole Conduct of the ſame.

15. My Deliverance from ſo eminent Hazard of my Life, in my Fall from my Horſe at Kilmarnock.

16. The Lord's marvellous Aſſiſtance and Countenance at the two Communions of Cathcart and Dillop; with that great Enlargement I had at the laſt of theſe Places, at the laſt Table.

17. That as my Entry to my Charge was with ſo bright a Sun-ſhine, ſo no leſs did the Lord appear at my parting from that Place; wherein all things did meet, in a remarkable Juncture, to make the ſame both honourable and comforting.

p. 10818. The Lord's ſpecial Providence; as to my outward Lot, after my Removal thence, in many Inſtances that way.

19. His gracious ſparing my dear Wife ſo long, when her Life was in ſuch Hazard in the Years 65 and 72.

20. The Preſervation I had in going over to Fife, in the Year 72, with the ſolemn Times I got there.

21. That Dream at Bonſſy; wherein I got ſuch expreſs Warning as to my Wife's Removal; with the Lord's marvellous Appearance and Preſence with me the Thurſday after at St. Johnſtown.

22. That extraordinary Warning I got again of my dear Wife's Death, and of the Manner of it, at London, in the Year 1674.

23. Thoſe two remarkable Scriptureplaces given me at Weſtnisbet, in my return from London, 1674; viz. that in Rom. 4. in the Forenoon, and that in 115 Pſalm in the Afternoon.

24. Thoſe great and ſignal Confirmations given me, at my Wife's Death: p. 109And that extraordinary Voice ſo diſtinct and clear, which I had a few Nights after her Death.

25. Thoſe ſpecial Confirmations given me, at my firſt leaving my Country, at Weſtnisbet, Ridſdale, Stanton, and the firſt at Sea from the Sheils.

26. Thoſe ſolemn Paſſages to confirm my Faith, from Heb. 11. and Exod. 33. and at other times at London; and the laſt Night there, before I went away.

27. Thoſe extraordinary and ſignal Times I had, at my firſt entry at Rotterdam.

28. Thoſe two obſerveable Providences which did occur to me at Woerden, and about the Buſineſs of William Mader.

29. The marvellous Sign given me of the State of my Family, in what happened as to ſudden withering of the Tree, and its extraordinary reviving again, at my firſt entry into my firſt Houſe in Rotterdam.

30. The great Deliverance from Fire in the High-ſtreet.

p. 11031. The ſpecial Providence in preſerving my Son from periſhing in the Water.

32. The good Providence in returning my Diary, after it had been long loſt.

33. That ſurpriſing Relief, when cited by the Council of Scotland to appear; with that ſweet Reſignation to the Lord, which I had then, under ſo pungent a Trial.

34. The remarkable Event of a Warning I was forced to give, that ſome preſent ſhould be called away by Death before the next Lord's-day.

35. The Lord's immediate ſupporting under a long Series of pungent Trials in this Place, by a Series of Wonders (I may truly ſay;) for which I am obliged in a ſingular Way to ſet up my Ebenezer, that hitherto hath the Lord helped.

36. The remarkable Appearance of the Lord with me (which I omitted in its place) in that ſtrange Providence relating to Mr. Moneyenny's Death at Preſton-pans.

37. That moſt ſolemn Providence and Wonder of my Life, my Fall under the York Coach in Aug. 1674. when the great Wheel went over my Leg, ſo as I could feel it preſſing me, without hurting, far leſs breaking my Leg; as if it had been carried thus over in a juſt Poize, to let me ſee how Providence watched over me, &c.

38. The Comfort God gave me in my Children, and thoſe extraordinary Confirmations I got from God, upon the Death of thoſe ſweet Children whom God removed from me to himſelf.

Now, go, Reader, go and do thou likewiſe: For

Bleſſed is that Servant, whom his Lord, when he cometh, ſhall find ſo doing; Mat. 24.26.