The checqver-work of God's providences, towards His own people, made up of blacks and whites, viz., of their abasements, and advancements, their distresses, and deliverances, their sullying tribulations, and beautifying relaxations represented in a sermon preached at the funeral of that faithful servant of the Lord, Mary the late wife of Joseph Jackson esq, alderman of the city of Bristol, on the 5 day of May, Anno Dom. 1657 / by Francis Roberts ...

THE Checquer Work of Gods Providences towards his own people, Made up of BLACKS and WHITES: VIZ.

Of their Abasements, and Advancements; Their Distresses and Deliverances; Their Sullying Tri∣bulations, and Beautifying Relaxations, &c.

PSAL. 68. 13.

Though ye have lien among the Pots; yet shall ye be as the wings of a Dove covered with silver, and her fea∣thers with yeallow Gold.

GOD's dearest people, may for a long timea 1.1 walk in darkness; yet at last theb 1.2 light of refreshing consolati∣on shall shine upon them: Mayc 1.3 sit down with Job a great while among the ashes; yet at length shall be lifted up, God turning their captivity: and mayd 1.4 lie with ISRAEL (Gods only people under the Old Te∣stament) among the Pots, for many ages: but in fine

shall safely escape, like silver-winged and golden-fea∣thered Doves, from all the blackish sulliedness of their Afflictions. The sharpest storm ends in a grateful calm: and the darkest night hath its succeeding Day. This Mercy here Promised, was (according to the purpose of the most high) Performed to Gods Israel: And this blessing is in some sense accomplished to our late dear Sister deceased, an Israelite indeed. This was her condition: she long walked in darkness; sate down with Job in ashes: and lay with Israel among the Pots: But at last the Gracious LORD hath turned, Her Darkness into Light, Her Ashes into Beauty, Her Pots of sad affliction into glory.

These words were First and Immediately Directed to the Jewish Church, which had been a long time ex∣ercised with very many and heavy afflictions: but are extensive also, in like condition, to the Christian Church which is incorporated into it, ande 1.5 of the same Body: yea and applicable also, in a due Rule of Proportion to any Particular Christian in a like parallel case of darksom distressing tribulations. A Particu∣lar Promise first directed to one single Person is some∣times improved to the General Consolation of Christi∣ans: As that sweet Promise to Joshuah;f 1.6—I will not fail thee nor for sake thee, is urged by the Apo∣stle, as a General ground of Contentment to all Christi∣ans in any troubles or oppositions. How much more may a General Promise to the whole Church, as here, be Applyed to the comfort of a Particular Member. And therefore I cannot but impute it to the Christian judge∣ment and apprehensiveness of our deceased Sister (now with the LORD,) that she could appropri∣ate the consolation of this more General Promise, to

her self in Particular: and that, though the sense and comfort of this Promise be wrapped up and infolded in obscure Metaphorical expressions. The words were often in her heart and lips in the daies of her Tribula∣tion: whence doubtless she supported her self with pertinent and comfortable Meditation. For, 1. Here she had, (in the Churches abject, blackish, deformed, and despised condition, that had lien among the Pots,) A lively Po••••traiture or delineation of her own ex∣tream Distresses. And, if the whole Church of God lay among the Pots: why might not she? This might administer to her much matter of Patience, Content∣edness, and Consolation,g 1.7 Its some Consolation, not to be alone in heavyest Tribulation. 2. Here she had, (in the Churches Promised Felicity, that should be as the wings of a Dove covered with Silver, and ••er Feathers with yeallow Gold,) a foundation of Hope touching her Deliverance at last out of all her extre∣mities. If the Church should be brought from her black sullying Pots, to the wings of a silver and Golden-coloured Dove: from darkest miseries to brightest fe∣licities: Why might not she, in Gods due time, one way or other, expect the like happy transmutation? This might sweetly nourish her F••ith, Hope and Chri∣stian Expectation. This Scripture was so suitable to her condition, and so much in her thoughts, that dis∣coursing about her expected dissolution, she said; I think this must be the Text at my Funeral;h 1.8 Though ye have lien among the Pots, yet shall ye be as the wings of a Dove covered with silver, and her Feathers with yeal∣low gold. And hereupon, I have been requested, by some of her nearest Relations, to make these words the subject. matter of my discourse upon this sad Occasion.

This Scripture, (and so this Psalm,) is very my∣sterious and intricate: One thing being expressed, another intended: As is usual in Metaphors and Alle∣gories. For removing the obscurity of the words, and improving them to our present utility, consider we; 1. Their coherence with the context. 2. Their true sense and meaning. 3 The Lessons or Doctrinal Proposi∣tions intended in them. We must take more pains then ordinary to attain the right meaning of these words.

1. The Coherence of these words with the context, may be briefly represented as followeth, viz.

Of this Psalm, (most justly stiled by R. A. EZra, i 1.9 A very excellent Psalm) 1. The Penman: ••. Mat∣ter: 3. Occasion: and 4. Parts are as followeth.

I. The Instrumental Author, or Penman, was DA∣VID, thatk 1.10 sweet Psalmist of Israel. See, Title of the Psalm.

II. The Subject-Matter, is of a mixt Nature: be∣ing made up of Petition and Gratulation, of Doctrine and Exhortation, of History and Prophecy. And containing such an Eminent Prophecy of Christs Triumphant Ascention into Heaven, and of the Be∣nefits thereof:l 1.11 Thou hast ascended on high, thou hast led captivity captive, &c. it may deservedly be ranked among the Prophetical Psalms.

III. The Occasion seems to be, 1. Either Davids m 1.12 bringing up of the Ark of God into the place prepared for it in Sion, in the City of David: as some. 2. Or, somen 1.13 difficult and eminent expedition of DAVID against his enemies: wherein he afore∣hand assures himself of desired success and victory, both from the assistant power of the mighty God, and

from Israels constant experiences of like nature: as other••. 3. Or, some ••amous and Renowned victory ob∣tained: as others. 4. Or, (As to me seems most probable) a Complexive Series and Heap of victories over his and his Kingdoms enemies subdued under him, even from N••lus to Euphrates, recorde•• in 2 Sam 8. & 1 Chron. 18. whereupon he is by some supposed to have Penned two Triumphant Psalms, viz. Psalm 47. See vers. 5. & Psal. 68. See vers. 18. Herein King David being a special Type of CHRIST, the King of Kings, that subdues all our spiritual enemies, and Captivates our Captivity, Aso 1.14 part of this Psalm applyed to and interpreted of CHRIST, doth clear¦ly intimate. And throughout the whole current of this Psalm▪ besides the immediate literal sense of it touch∣ing David and his Temporal Kingdom, there is easily observable a Mediate, Spiritual and Mystical meaning touching CHRIST the true DAVID and his spiritual Kingdom. Let this be still remembered: lest we lose much of the spirituality of this heavenly Psalm.

IV. The Parts or Branches are chiefly three, viz. 1. Petition, 2. Exhortation, and 3. Gratulation.

1. A Prophetical Petition. Let God arise, &c. ver. 1, 2, 3. This was thep 1.15 Prayer at the moving of the Ark, that singular Token ofq 1.16 Gods Presence, Type ofr 1.17 Iesus Christ, ands 1.18 Glory in Is∣rael.

2. A Pathetical Exhortation, or Hortatory incitati∣on, unto the High Praises of God, ver. 4. to 19.

3. A grateful Exultation in the LORD, for his many Blessings and victories, verse 19. to the end.

This 13. verse falls under the second branch, viz. the Exhortation. The Psalmist exhorts to the Praises of God, from two sorts of Motives especially, viz. I. From Gods more General and Common Acts of Providence, 1. To the Fatherless. 2. To the widows. 3. To the solitary. 4. To the Captives. ver. 4, 5, 6. II. From Gods more Special and Peculiar Providen∣ces towards his own People Israel: and this chiefly in four observable intervalls of Time that came over them, viz. ••. When they came out of Egypt, and marched through the wilderness. ver. 7, 8. 2. When they were newly possessed of, and planted in the Land of Canaan, ver. 9, 10. 3. In the troublesom and un∣setled times of the Iudges, ver. 11, 12. 4. In the more composed and happy daies of David, ver. 13, to 19. In this last Particular note two things, viz.

(1) The Preface to this matter of Praise and Thankfulness for Gods Providential goodness which should be to Israel in the daies of David, more then in former times: Though ye have lien among the Pots, yet shall ye be as the wings of a Dove covered with silver, &c. ver. 13. That is: In the three former times, in Egypt and the Wilderness, In Canaan, and Under the Iudges, ye have lain as among the Pots, low, debased, blacked, deformed, &c. with many, and sore afflictions: But now under Davids Dominion, especially under Christs, ye shall be as Doves wings and feathers of sil∣ver and golden colour: ye shall escape and be delivered, ye shall be advanced to a more joyous, prosperous and happy condition, and have better times then ever formerly. Ye shall be taken from among the Pots, and adorned with opposite Beauty and Glory.

2. The Particular Arguments inciting Israel to Praise

and Thankfulness hereupon, are drawn, 1. From Gods victoriousness over his enemies, to his Peoples pro∣sperity, ver. 14. 2. From the Eminency and Fertility of Gods Hill, Sion: especially of the Church of God shadowed out by it, ver. 15. 3. From the Lords constant Residence in, and Al-sufficient Protection of, his own Hill, his Church and people, ver. 16, 17. 4. From Gods Triumph over all his, and his Peoples enemies: which was to have its chieft 1.19 accomplish∣ment in IESUS CHRIST Ascending up into hea∣ven, and leading captivity captive, &c. ver. 18. Thus stands the coherence: by which you may receive much satisfaction touching the right meaning of the words.

11. The sense and meaning of the words will now be the more easily extracted. Here's one Hebrew word in the Original which especially renders the Scripture intricate, viz. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Shephattajim: which, being a word of divers Significations and Translations, oc∣casions various Interpretations. It is Rendered, 1. Limits, or Bounds. 2. Lots, or Inheritances. 3. Pots, or Pot-ranges.

1. Some render it, Two-limits, or Two-bounds, (the word being of the Dual number,) viz. the u 1.20 two limits, bounds or coasts of the enemies, ready to afflict, vex, and infest them on each hand. Or, two confines of the Countrey where they fortified them∣selves against their enemies. This sense some later writers embrace. And itsx 1.21 one of the Interpreta∣tions

which Ainsworth gives, though not in the first place. But, this version seems here very unsuitable: for that it quite destroies the Elegancy and fitness of the Opposition betwixt the two Metaphors, represent∣ing Israels different conditions, before and under Davids Government.

2. Some render it: Two-lots, or Two-Inheritances. So the lxx. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that is, Amidst the Lots, or between the Inheritances: Inheritances (as in Canaan) being antiently set out by lots. This Hierom seems to follow, turning it; Si dormiatis inter medios cleros. And thus he expounds it,y 1.22 When thou believest the two Testaments, in both thou shalt find the Holy Ghost. And though there be a beauty, even accord∣ing to the letter to know what thou readest: yet the force of all the comliness is in the sense. Therefore the outward Ornament of the words is demonstrated by the name of sil∣ver, but the more secret mysteries are contained in the hid∣den gifts of gold, &c. So that, with him; The two Lots, are the two Testaments; The Dove, is the Holy Ghost; Her wings covered with Silver, the outward let∣ter of the Testaments; The feathers of yeallow gold, the inward; spiritual, and mysterious sense. But this is rather a witty Allegorical All••sion, then a judicious and solid

Exposition.z 1.23 Augustine also expounds the words much to this effect: but altogether as unsatisfactori∣ly. The antient Fathers are not alwaies the best Expo∣sitors.

3. But most do render the word, Pots or Pot-ranges. Thus; Although ye have lien among the Pots (or, be∣tween the•• Pot-ranges: or, between the two banks, or rows, viz. of stones to hang pots on in the Camp or Leaguer) yet shall ye be as the wings of a Dove covered (or, decked with silver, & her feathers•• with yeallow-green∣ish gold. And they observe in the words a double Meta∣phor: 1. The one of Israels lying among the Pots, as scullions lie among the pots, kettles or cauldrons in the camp or leaguer in time of war, and so are black∣ed, soiled, smutted, deformed: denoting Israels ab∣ject, low, mean, sullied, deformed and despicable con∣dition under afflictions and extream distresses in time past in Egypt, the Wilderness, Canaan, and in the time of the Judges. 2. The other of Israels being like the wings of a Dove (which is of verya 1.24 speedy flight for escape) of bright silver, and beauteous golden-co∣lour: representing their escape and deliverance at last out of all their blacking, smutting and deforming af∣flictions, into the contrary, beauteous, prosperous and happy state, under the Kingdom of DAVID, espe∣cially of IESUS CHRIST the true DAVID. Blackness notes extream affliction and misery: Doves wings, escape: white silver-colour and beauteous gol∣den-colour, Prosperity and Felicity. Thus, the Meta∣phors are elegantly opposed one to another, and very significantly set forth the several conditions of Israel, first as lying among the pots of deep afflictions in for∣mer times, but after as assured of deliverance, of

better daies, and that they should be as a silver winged and golden-feathered Dove, full of beauty, comeliness, prosperity and felicity. To this effect,b 1.25 R. David Kimchi,c 1.26 Pagnin,d 1.27 Calvin,e 1.28 Muis,f 1.29 Foord,g 1.30 Ains∣worth, andh 1.31 others expound these words. And

in my judgement this Exposition seems most ge∣nuine and proper: as being, without forcing, most agreeable both to the intent of the Context, and Pro∣priety of the words. And thus they are very suitable to this present sad Occasion.

The words, thus explained, are 1. Narratory, 2. Promissory. For Here's 1. A Narrative of Israels former deep affliction and misery; Although ye have lien among the Pots. They had been in former times, in Egypt, Wilderness, Canaan and under the Judges, as so many scullions among the Pots, abased, smutted, spotted, made black and deformed with many and great tribulations.

2. A Promise of Israels future Deliverance, Prospe∣rity and Felicity; yet shall ye be as the wings of a Dove, covered with silver, and her feathers with yeallow Gold: They should not alwaies lie blacked and sullyed in the smoak and among the Pots, they shall be as the wings of a Dove, speedily escaping, they shall be delivered out of their dark and black condition, and be made bright, beauteous, and every way prosperous, as white silver-coloured and yeallow-greenish-golden feather∣ed Doves: most naite, pleasant and beauteous.

III. The third thing that remains, is, The observa∣tion of thei 1.32 Doctrinal Positions, or Lessons here in∣tended. The words are somewhat like the Cloudy Pil∣lar in the Wilderness; Which had, ^1. A black side, full of darkness: and ^2. A bright side, full of light. In the Black side we may read this Lesson; 1. That, Sometimes Gods Israel, Gods own endeared People, may lie, as it were among the Pots, in deepest distresses and af∣flictions. In the Bright side, on the other hand, we may read this Instruction; 2. That, Gods distressed

and afflicted People shall not alwaies lie among the Pots, but at last, as with Doves wings, escape out of all their distress and misery, and enjoy all contrary Mercy, Prosperity and Felicity.

Let me speak a little briefly to both these Observa∣tions; which notably set forth the Diversity of Gods dispensations towards his own people. As it were the Checquer-work of Gods Providence to them, Their Black and White conditions: God one while abasing them by sullying Tribulations, and after advancing them by beautifying Relaxations.

Doctrine I.

That, Sometimes Gods Israel, Gods own endeared People, may lie, as it were among the Pots, in deepest Distresses and Afflictions.

This Doctrinal Lesson is evidently fluent from the first Branch of the Text. For Unfolding and Impro∣ving whereof, I shall chiefly Manifest. 1. That, Gods People being in deep Distresse and Afflictions, is like ly∣ing among the Pots. 2. Why God suffers his Church and dearest People sometimes thus to lie as among the Pots, in deepest distresses and tribulations. 3. What Inferences may readily result here upon.

I. That, The lying of Gods endeared People in deepest Distresses and Afflictions, is like lying among the Pots. For,

1. They that lie among the Pots are in a very low, mean and abject condition; Scullions, of the meanest rank, are wont in the Camp or Leaguer to lie among the Pots: So they, that are in deep Distresses and Af∣flictions,

are in a very low, mean, and abject state, in the eye of the world. Israel, in affliction, was in a ve∣ry low condition:k 1.33 —who remembred us in our low estate. Low in Egypt; when theyl 1.34 toyled in the clay, and must make brick without straw. Low at the Read-Sea: when nothing butm 1.35 present death was before their eyes; Egyptians being behind them, the Sea before them, and mountains on each hand. Low in the Wilderness; whenn 1.36 they had neither bread to eat, nor water to drink, &c. Low in the Land of Canaan:o 1.37 when they were delivered into their enemies hands, which swarmed about them like Bees; yea when the Ark of God was taken from them, yea when Saul and Jonathan were destroyed. Low in Ba∣bylon: when they were visibly as helpless and hopeless as people dead andP 1.38 buried in their very Graves. Thus, Joseph was very low in his Affliction: when he wasq 1.39 clapt up in Prison in Egypt, and laid in Irons, having not one friend in all Egypt to help him out. Job very low: when smitten withr 1.40 sore boyles from the sole of his foot to his crown, so that he scraped himself with a pot heard, and sate down among the ashes. David very low: when he, in fear of his life,s 1.41 changed his behaviour, feigning himself mad before Achish King of Gath: and when het 1.42 fled from Absalom his son, going up Mount Olivet bare∣foot, weeping and having his head covered, &c. Jonah very low; when heu 1.43 was as it were twice buried, once in the Sea, and again in the belly of the Whale, and the weeds were wrapped about his head. And Lazarus extreamly low: when hex 1.44 lay hunger-bitten, full of sores and ulcers at the rich-mans gate, desiring his crums, which none gave unto him, the dogs coming and licking his sores.

2. They that lie among the Pots are apt to be spotted, fullyed, fouled, blacked with the Pots: So they that are in deep affliction and distress are rendred in the eyes of others, deformed, sullied, black, tanned, Sun-burnt, &c. Distressed Job said:y 1.45 My skin is black upon me. The afflicted Church confesseth;z 1.46 I am black,—as the Tents of Kedar: Even as the black-hair-cloath-weather-beaten-Tents of Kedar. And again;a 1.47 Look not upon me because I am black, because the Sun hath looked upon me. Great afflictions make the very Church her self black, or blackish, and Sun-burnt; how much more her particular members. Thus Jere∣miah lamented; Our skin was black like an Oven, because of the terrible famine, Lam. 5. 10. The Nazarites visage is blacker then a coal, &c. Lam. 4. 7, 8. yea our bless∣ed Saviour IESUS CHRIST himself was in his comeliness deformed and marred extraordinarily by his sore afflictions and sufferings;b 1.48 His visage was so marred more then any man, and his form more then the sons of men.—He hath no form nor comeliness, and when we shall see him, there is no beauty that we should de∣sire him.

3. They that lie among the Pots, being deformed, sully∣ed and blacked, are wont to be slighted, despised, abhorred, men look strange at them, are ashamed of their company, cannot abide to come near them: So they that lie in deep distress and misery, are usually neglected, despised and rejected of others; yea oft-times their very kindred, friends and familiar acquaintance are estranged from them, and stand aloof from their calamity. Thus Job in his extream afflictions complained;c 1.49—He hath put my Brethren far from me, and mine acquaintance are verily estranged from me. My kinsfolk have failed,

and my familiar friends have forgotten me. They that dwell in mine house, and my maids, count me for a stran∣ger; I am an alien in their sight. I called my servant, and he gave me no Answer; I entreated him with my mouth. My breath is strange to my wife: though I en∣treated for the childrens sake of mine own body. Yea young children despised me; I arose, and they spake against me. All mine inward friends abhorred me: and they whom I loved are turned against me. Thus Heman the Ezra∣hite in his sad afflictions lamenteth;d 1.50 Lover and friend hast thou put far from me, and mine acquaintance into darkness. And, though our blessed Saviour bear, not his own, but our griefs and our sorrows, yet even for them he was exposed to extream contempt;e 1.51 He is despised and rejected of men, a man of sorrows, and ac∣quainted with grief; and we hid as it were our faces from him: he was despised, and we esteemed him not. Oh how hard a thing is it for the dearest of Gods Saints to be deeply distressed, and not to be greatly despised!

II. But, Why is it, that the LORD suffers his Church and his own endeared People, thus to lie sometimes, as among the Pots, in deepest distresses and tribulati∣ons?

The LORD Permits, Orders, Directs and Over-powers the sharp afflictions and distresses of his own dear people for their Manifold Benefit. He lets them lie among the Pots, then even this may turn to their f 1.52 andg 1.53 co-operate for their good, for their ma∣nifold good. For,

1. By these, The sins and failings of Gods people are more clearly detected. He with-draweth not his eyes from the righteous:h 1.54—And if they be bound in fetters, and be holden in cords of affliction: Then he

sheweth them their work, and their transgressions, that they have exceeded. The distress ofi 1.55 Josephs Bre∣thren in Egypt, revived afresh upon their consciences, their old offences against Joseph; Afflictions awaken their sleepy souls and drowsie consciences. As the Suns Ecclipse is best discerned in water: Or as Blots run most abroad in wet paper: so their sinful blots and ecclipses are most evidently discovered in their waters of affliction.

2. By these, They are more throughly melted and humbled for their sinful failings discovered. The fire melts the mettle in the furnace, that it will run into any mould. Whenk 1.56 wrath was upon good Hezekiah for the Pride and lifting up of his heart, how quickly did he humble himself under the hand of God! That Phoenix Kingl 1.57 Josiah exceeding∣ly melted and wept before the LORD, when he dis∣cerned the Judgements of God but hanging over their heads for sin, in the clouds of the threatnings.

3. By these, their spots, stains and sins, Detected and Lamented, are very notably cleansed, rubbed out, and purged away,m 1.58 By this shall the iniquity of Jacob be purged, and this is all the fruit to take away his sin. Dav••d himself acknowledged this advantage by his Afflicti∣ons; n 1.59 Before I was afflicted I went astray: B••t now have I kept they word. So true is that of Elihu to Job; o 1.60 Then he openeth their ear to Discipline, and commandeth that they return from iniquity. Our afflictions do launce out out corruption; Scour away our spots and stains; File off our rust and canker; Fan away our chaff; Segregate our Dross; And, like thep 1.61 Fiery fur∣nace, burn off the bands and cords of our corruptions, that we may walk at liberty. Even Manasses, that

Monster of wickedness) when taken among the thorns, and bound in fetters, &c. repented and reformed, 2 Chron. 33. 1. to 20.

4. By these, Their graces are Tryed and Proved, whether they be sincere; Not that God doth not know what is in us: but that we do not know what is in our selves.q 1.62 Think it not strange concerning the fiery Tryal, which is to Try you.r 1.63—That the tryal of your Faith being much more precious then of Gold that perisheth, though it be tryed with fire, might be found un∣to praise, and honour, and glory. Some writings cannot be read but at the fire or in the water. So some graci∣ous endowments and inscriptions on our hearts, as Faith, Patience, Self-denyal, &c. cannot so well be discerned as in the fire and water of Tribulations. The Furnace tries the Mettal; The Touch-stone tries the Gold; The Storm tries the Pilot; The Battle tries the Souldier: So the Furnace, Touch-stone, Storm and Battle of Afflictions trie the Faith, Patience, Courage, Constancy and Graces of the Christian. Our true spiritual Beauty becomes the more Beauteous by this washing, when thereby paint and counterfeit colours are wiped away.

5. By these, Their Graces and Spirituals are much advanced and improved. As the body by a Growing Ague, or as the grass by an April•• shower.s 1.64 Tribulation worketh Patience, and Patience Experience, and Experi∣ence Hope, and Hope makes not ashamed, &c. What a rich and strange crop is this! Heres Grapes on Thorns, and Figs on Thistles. By rubbing, the Pomander smells far sweeter: By treading, the Camomile grows the better; by wearing, the nail becomes the brighter: So ou Spirituals become more bright, fragrant and

flourishing, by being exercised with Afflictions. Op∣position and Difficulties excite their Activities. Had not the Afflictions of Job been so extream,t 1.65 the Integrity and Patience of Job had not been so renown∣ed.

6. By these, Their Spiritual Activity in Meditati∣ons Prayer, Self-examinations, Self-denyal, Obedi∣ence and all Christian Duties, is exceedingly actuated and awakened. Whenu 1.66 Jacob was in fear and danger of Destruction by his Brother Esau, he wrest∣led all night by Prayer with the Angel of the Cove∣nant, and would not let him go without a Blessing. While David was exercised under Sauls oppressive persecutions, and other sad afflictions; he breathed out to God his most Coelestial Devotions. Then he said,x 1.67 Its good for me that I have been afflicted that I might learn thy Statutes. When David was lowest in Affliction, he was highest in Devotion. Yea, Jesus Christ himself,y 1.68 being in an Agony, Prayed the more earnestly. As the Birds in the Spring tune most sweet∣ly, when it rains most sadly; Or, As a musical Instru∣ment, when the strings are struck, sounds most melodi∣ously: So when God rains down troubles upon us, and by his chastisements strikes the very strings of our hearts, oft times our spirits make the sweetest melody in the ears of God.

7. By these, They arez 1.69 Conform to Iesus Christ their Head and Elder Brother, who was a man of sorrows, acquainted with grief, and perfected, or con∣secrated through sufferings. Anda 1.70 if we suffer with him, we shall be glorified together. If now we be con∣form to him in his Cross, we shall hereafter be con∣form to him in his Crown. Its the Perfection of

the Members to be conform unto their Head.

8. By these, These child-like Relation to the hea∣venly Father is sweetly Ascertained, while they are en∣abled to bear and endure his chastisements with filial patience and submission.b 1.71 If ye endure chastening, God dealeth with you as with sons: for what son is he whom the Father chasteneth not? But if ye be without chastise∣ment, whereof all are partaker••, then are ye bastards and not sons. The heavenly Father will take pains with his own children to chastize, discipline and nurture them for their good; when he will not wear his rods upon Bastards and Castawaies. And how useful is that his Paternal Affliction, which discries his Fatherly affection unto us, and our Son-like Relation unto him! I am well contented to be under the Rod of the Al∣mighty; that so I may be distinguished from the Ba∣stards of this world, and numbered among the sons of God.

9. By these, They arec 1.72 chastened of the Lord, that they should not be condemned with the world. And thats an happy Castigation, that helps to prevent Eter∣nal Condemnation. Who would not say with him? d 1.73 Here burn me, here cut me, that thou mayest for ever spare me.

10. Finally, By these sharp afflictions and distresses, God fits and prepares his afflicted servants for their Eternal Glory. Christ was firste 1.74 Abased before he was exalted: and passed by his Cross, unto his Crown; throughf 1.75 his Sufferings, into his Glory And his members must follow him:g 1.76 Through muc•• tribula∣tion we must enter to the Kingdom of God. We shall meet with Tribulation, much Tribulation; that's the wa•• we must go: but through this much tribulation we

must Enter into the Kingdom of God, thats the blessed end of this way. If it were, Tribulation, and much Tribulation, and after that no entrance into heaven; that were the tribulation of tribulation, a doleful way to a more doleful journeys end: but in that through this tribulation, yea through this much tribulation, we shall at last enter into a Kingdom, and that the Kingdom of God: This renders all our much tribulation, as in effect no tribulation at all. And,h 1.77 The momentany light∣ness of our affliction worketh for us a far more exceeding (Gr. from Hyperbole to Hyperbole; or an Hyperbolical Hyperbolical) eternal weight of glory. Our Afflictions work this transcendent glory for us, by working and disposing us for this transcendent glory. And the sharper are our sorrows here, the sweeter will be our joyes hereafter. As health is most acceptable after the sharpest sickness: liberty most sweet after rigorous bondage: rest most delightful after toylsom weariness: and the harbour most welcome after the sorest storms: So heaven and glory it self will be most grateful and glorious after sharpest afflicting extremities. Thus of the Causes why the Lord suffers his, To lie among the Pots.

III. Inferences or Corollaries, Hence resulting are divers. As,

1. Hence, Behold here the mysterie and wisdom of Gods Providential Dispensations. His own people, (though his Jewels) shall lie among the Pots, and be most sadly afflicted:i 1.78 when the wicked shall flourish like a green Bay-tree, in all Prosperity. This strange Dispen∣sation of Gods Providence did exceedingly puzzle and perplex holy David, till he went into the Sanctuary of God; then he saw the end of those wicked prosper∣ous

men, that they were set in slippery places, — that they are brought into desolation, as in a moment, &c. Godlyk 1.79 Lazarus lay full of sores, among the dogs at the rich mans gate, Destitute of his very crums to satisfie his hunger: while the wicked rich man was in his Purple and fine linnen, and sured sumptuously every day. Assuredly, Then,

(1) No man knows Gods Peculiarl 1.80 love or hatred by these External Dispensations: by all that is before him.

(2) Happiness or Misery consists not, In having or wanting of these outward blessings: Nor in es∣caping, or enduring the sharpest sorrows or afflicti∣ons.

2. Hence, Saddest Extremities of Ou••ward Afflicti∣ons and miseries in this present If, are not inconsistent with the gracious condition of God▪ own People. Yea, most usually Gods own people in this world are of all other the most afflicted, when as othersm 1.81 enjoy the Pleasutes of sin for a season. O what extremi∣ties of sufferings and deaths have the faithful under∣gone in all ages! Consult that little Book of Martyrs in the Epistle to the Hebrews,h 1.82 They were tortured not accepting deliverance, that they might obtain a better Resurrection. And others had tryal of cruel mockings and scourgings, yea moreover of bonds and imprisonment. They were stoned: they were sawn asunder: were tempted: were stain with the sword: they wandered about in Sheep-ski••s, a••d Goats-skins, being destitu••e▪ afflicted, tormented. Of whom the world was not worthy: they wandered in Desarts, and in Mountains, and in Dens and Caves of the earth.

Oh what strange Similitudes, Emblems and Ex∣pressions

are used in Holy Scripture for representing of Gods peoples calamities! As,

Ao 1.83 smoaking furnace: to denote the affliction of Abrahams seed in Egypt.

Ap 1.84 Bush burning with fire, all on a light flame.: to express Israels former and future sharp and fiery ca∣lamities.

Theirq 1.85 Souls being bowed down to the dust, and their bellies cleaving to the earth.

Their being sore broken in the place of Dragons, and covered with the shadow of death.

Yea the Jews in Babylons captivity, said;r 1.86 Our bones are dryed, and our hope is lost, we are cut off for our Parts. And they were as so many dead bodies that were buried in their very Graves. And therefore ex∣tremity of distress in this present life, is not only consistent with, but very incident unto, the sincerest heirs by grace of the life to come.

3. Hence, Let Christians learn patiently and con∣tentedly to bear their heavyest pressures and afflictions, sith no temptation hath befallen them, but what is humane, 1 Cor. 10. 13. Yea sometimes it is the lot of the Church of God, and of 〈…〉〈…〉, to lie even among the blackest Pots. Seest thou, Josephf 1.87 laid in Irons; Iobt 1.88 sitting in the ashes; Lazarus,u 1.89 lying among the dogs, full of sores; and Jesus Christ himself so x 1.90 full of sorrows: and dost thou think much at thine affliction? Oh fret not against Gods dispensations, faint not, but endure thy tribulations: sith Iesus Christ himself, and his choicest members are therein thy companions.

4. Hence, How unsafe and imprudent is it to Despise, Abhor or Censure others of Hypocrisie, or of a null••••y of

grace, because of their sad, doleful and strange afflictions! For, in so doing we may rashly condemn the Generation of the righteous, before we be aware. Gods own en∣deared people oft-times lie among these blacking Pots. O think of David andy 1.91 all his afflictions, how he was hunted as a Partridge up and down the Mountains, how all the day long he was plagued, and chastened every morning; Of Paul,z 1.92 in Perils and Distresses on eve∣ry side; Of Jeremiah,a 1.93 cast into the myrie dunge∣on, and (as some think) sinking up to the Arm-holes in the myre: Of Danielb 1.94 flung into the fil∣thy and fatal Den of the hungry Lyons: Of the Pro∣phets persecuted and slain by the Iews, Acts 7. 52. Of the three Jewsc 1.95 bound hand and foot and cast into the hot burning fiery furnace, heat seven times hotter then ordinary, for not worshiping the golden Image; Of Job, covered all over withd 1.96 sore boils from the sole of his foot unto his crown: Hierom thinks,e 1.97 Satan left only his tongue free, that there∣with he might blaspheme his LORD: Of Lazarus, f 1.98 full of sores and ulcers; Of Hezekiah, smitten with a mortalg 1.99 boil: Of the godly,h 1.100 killed all the day long, and counted as sheep for the slaughter: Of the Martyrs, Heb. 11. 35, &c. Of the cruel Primitive Persecutions: And of Jesus Christ himself the spot less Son of God,i 1.101 put to death, and crucified by wicked hands, and hung (for the greater infamy) be∣tween two thieves, upon the cursed Tree, O think deliberately upon these Instances, viz. Of the unquestionable yea incomparable piety of thei•• Persons, and of the unutterable extremities of their Passions and then take heed of the errour of Jobs friends, of Despising, Abhorring or Censuring any the servants

of the Lord, though lying among the Pots, though im∣plunged under heavy, unusual and extream calamities. Do you think the worse of a piece of gold, because it is besmeared with soot? Or do you ever the less va∣lue * 1.102 a Jewel, because its fallen into the myre? Its gold still, though colleyed: Its a rich jewel still, though bemyred. Why then should we harbour more hard, mean, despising, undervaluing thoughts of af∣flicted David, Paul, Job, Lazarus, or of any of the distressed Saints of God; which in Gods account are precious gold still, rich jewels still, though besmeared and blacked with most deforming and amazing mi∣series?

5. Hence, Finally, Behold, one noted difference be∣twixt the condition of Gods people in earth and in heaven. Here Gods endeared people may lie among the Pots; may be smutted, soyled, blacked, &c. in the eyes of men, with deep and sore afflictions: But when once the last Messenger hath summoned them, and when once they shall set foot in heaven, they shall never lie among the Pots any more; they shall never bek 1.103 black as Kedars Tents any more; they shall never be tanned with misery, or Sun-burnt with affliction any more. But they shall perfectlyl 1.104 rest from all their labours, of Sin, Temptation and Tribulation. Then, no more Sea, no more Pain, no more Crying, no more tears, &c. Then Job, that here sate downm 1.105 among the ashes, shall there set up among the Angels. Then n 1.106 Lazarus, that here lay among the dogs, shall there be lodged in Abrahams bosom. Then the endeared Saints and servants of God, that here oft-times lay among the Pots,o 1.107 shall walk with Christ in triumphant White, and be counted worthy.

And thus I pass from the Dark to the Bright side of the Text; yet shall ye be as the wings of a Dove cover∣ed with silver, &c. Hence, note;

Doctrine II.

That, Gods afflicted and distressed people shall not alwaies lie among the Pots, but at last (as with Doves wings) shall escape out of their deepest misery, and enioy all contrary Mercy, Prosperity and Felicity.

They may for a time lie in distress; but not alwaies. Their outward misery may be great: but shall have an end. Theyp 1.108 may for a few years be oppressed in Egypt, and wander in the Wilderness: but at last they shall come to Canaan, the Promised Rest.q 1.109 Weeping may lodge for a night, but shouting-joy in the morning. r 1.110 In a little wrath God may hide his face from his, for a moment: but with everlasting kindness will he have mercy on them. For a season they may lie among the Pots, like black, soyled and deformed Scullions: but at length they shall be as the Wings of a Dove, covered with silver, and her feathers with yeallow gold. That is, They shall escape: Escape harmless: Escape beaute∣ous, happy and prosperous. Consider well the ex∣pressions in the Text, viz. 1. They shall escape. This is noted by, Wings. They shall be (not as a Dove, but) as the wings of a Dove. Wings are swift: A Doves wings are eminently swift. Hereby the Scripture sets forth a swift and speedy escape from distress and trouble; s 1.111 O (saith David) that I had wings like a Dove, then would I flee away and be at rest, &c. Thus, they that

lie among the Pots, shall at last be as the wings of a Dove: they shall have at 1.112 way of escape. 2. They shall escape harmless and innocent. Why else doth he men∣tion the wings of a Dove, rather then of any other fowl? Doves are commended by our Saviour for their Simplicity and Harmlesness;u 1.113 Be ye wise as Serpents, and harmless (Or, unmixed) as Doves. Gods peoplex 1.114 when they are tryed in the furnace of affli∣ction, shall come forth as refined gold and silver. They shall bey 1.115 purified, and made white, and tryed. They shall leave their dross behind them. 3. This is not all. For, They shall so escape out of distresses, as to enjoy the contrary mercies and felicities. This seems to be im∣ported in the Doves white, silver-coloured, and golden-coloured feathers: or, as the Hebrew word properly signifies;z 1.116 her feathers with a greenish yeallow Gold; which feathers in the Dove are very shining, pleasant and beauteous. White, ordinarily in Scripture denotes Prosperity, Felicity, Triumph, Glory, &c. As, Judg. 5. 10. Zech. 6. 3, 6. Rev. 2. 17. & 3. 4, 5, 18. and often elswhere. And Gold, or Golden, is often used to set forth that which is flourishing, prosperous, rich and happy. Hence, The Babylonish Monarchy is com∣pared to the Head of Gold, excelling all the other, Dan. 2. 32, 38. and Babylon is called, The Golden-one, viz. The Golden City, Isa. 14. 4. and the purest and choicest oyl is called, Golden oyl, Zech. 4. 12. O, this is a very bright, sweet and comfortable side of the Text.

For further clearing of this sweet Lesson, note: 1. That Gods Afflicted shall at last escape out of their di∣stresses into the contrary felicities. 2. Why they shall es∣cape. 3. How God is wont to bring about such their

escape. 4. The Inferences that offer themselves here∣upon.

1. That Gods afflicted shall at last escape and be set free from their distress, and be vested in the Opposite Felicities; is evident,

1. By Gods faithful Promises to this effect, in all ages. And Godsa 1.117 Promises are one sort of those two immutable things wherein it is impossible for God to lie. Take a taste of such Promises.

God Promised deliverance to Abrahams seed out of all their Egyptian afflictions.b 1.118—Know of a Surety, that thy seed shall be a stranger in a Land that is not theirs, and shall serve them, and they shall afflict them four hundred years. And also that Nation, whom they shall serve, will I judge: and afterwards shall they come out with great substance.—But in the fourth Genera∣tion they shall come hither again, &c.

In the daies of Asaph and David God Promised to his people:c 1.119 — Call upon me in the day of trouble; I will deliver thee, and thou shalt glorifie me.

d 1.120 Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name. He shall call upon me, and I will an∣swer him: I will be with him in trouble, I will deliver him and honour him. How sweet also is the Promise in my present Text, Psal. 68. 13. In the daies of Isaiah; e 1.121—The LORD hath called thee as a woman forsaken and grieved in Spirit, and a wife of youth, when thou wast refused, saith thy God. For a small moment have I forsaken thee, but with great mercies will I gather thee. In a little wrath I hid my face from thee, for a mo∣ment; but with everlasting kindness will I have mercy

on thee, saith the LORD thy Redeemer.—Oh, thou afflicted, tossed with tempest, and not comforted, be∣hold, I will lay they stones with fair colours, and lay thy foun∣dations with Saphires, and I will make thy windows of Agats, and thy Gates of Carbuncles, and all thy borders of pleasant stones, &c. Oh what manner of stones are here promised for raising of this building! What manner of expressions are here to set forth this delive∣rance and restauration! Thus their escape, &c. is certain by Gods faithful Promises.

2. By Gods Peoples frequent Experiences in all Gene∣rations, this their escape out of all their blacking troubles, is also very evident. We read much of their distresses in Scripture, but we read much also of their deliverances.g 1.122 Many are the afflictions of the righte∣ous: but the LORD delivereth him out of them all. Gods people have many afflictions: but their God hath as many deliverances for them. We read; Howh 1.123 Jo∣seph was sold for a servant, clapt up in Prison, hurt with fetters, laid in Iron, &c. yet we read also, how he changed his Prison-garments, how the King loosed him, let him go free, made him Lord of His House, and Ruler of all his Substance, &c. Howi 1.124 Israel was oppress∣ed in Egypt, and fourty years afflicted in the Wilder∣ness: and yet, How at last the LORD, by a mighty hand and out-stretched arm, brought them out of Egypt, through the Wilderness, into the Promised Canaan, the Land of Rest. Howk 1.125 Job sate down among the ashes and scraped himself with a Potsheard: and how God also turned his captivity, restoring him to double Prosperity. Howl 1.126 David was hated, persecuted and hunted up and down by Saul, from place to place, from cave to cave, from hold to hold:

and yet how at last the LORD established David in peace and glory upon his royal Throne. How m 1.127 Jeremiah was cast into the dirty dungeon, where he sunk into the myre: and also how Jeremiah was lift∣ed up again out of the dungeon. Hown 1.128 Jonah was thrown into the Sea, and devoured by the fish which God had prepared: And also how the third day the fish cast up Jonah alive upon the dry ground. Howo 1.129 the three Jews were bound and flung into the fiery furnace: And also how they were preserved in the furnace, and delivered out of it, without having an hair of their head singed, their coats changed, or the smell of fire upon them. Howp 1.130 Daniel was cast into the Den of Ly∣ons: and also how Daniel was taken up again, alive, and without hurt, out of the Lyons Den. How q 1.131 Paul was full of Afflictions, in many perils, yea sometimes pressed out of measure, above strength, &c. and yet how in his abounding tribulations, he had abounding consolations by Christ, how he was delivered by the Lord out of them all, yea sometimes from the mouth of the Lyon, sometimes from the jaws of Death. Howr 1.132 Lazarus lay at Dives gates, full of sores, licked by dogs, not vouchsafed the crums of the rich mans Table (the dogs portion) so that he dyed: and yet how Lazaruts immediately upon his Death was car∣ried by Angels into Abrahams bosom; And what shall I say? we read, how our dear Redeemers 1.133 Iesus Christ, was a man of sorrows, and acquainted with grief, abasement and sufferings, from his Manger to his Cross, endured such contradiction of sinners, and at last was cruelly crucified on the Cursed tree, and after buried in the darksom grave: but we read also, How he re∣vived and Rose again from the dead, Ascended up far

above all Heavens, leading Sin, Satan, Death, Grave, and all our Captivity Captive, and is sate down on the right hand of God in supreme Authority, Majesty and Glory, All Angels, Principalities and Powers, yea all creatures being subject to him. Now all these, and like experiences of the Saints are most evident De∣monstrations, That, the LORDt 1.134 hath not despi∣sed, nor abhorred the Affliction of the Afflicted: That, u 1.135 verily there is a reward for the righteous, verily he is a God that judgeth in the earth.

II. But, Why, or whence is it that Gods afflicted shall, one way or other, at last escape out of all their afflictions, be taken from among those sullying Pots, and partake the contrary Mercies and Felicities?

Answ This comes to pass;

1. Because, Their God exactlyx 1.136 knows how to de∣liver the Godly out of Temptations and Tribulations, though never so intricate and perplexing. Oh the infinite wisdom of God! He knows how to bring his People into troubles, when they know not how they came thi∣ther: and he knows how to bring them out of troubles, when they know not how they came thence. He knows how to do this, with means, without means: By strong means, By weak means, and contrary to all means. Thus,y 1.137 by his Angel he brought Peter (sleeping between two souldiers, bound with two chains) out of prison, his chains falling off his hands, and con∣ducted him through the keepers at the prison door, through the first and second ward, and through the Iron gate of the City, which opened to them of its own accord, &c. Though Peter all this while wist not that it was true which was done by the Angel, but thought he saw a vision. Thusz 1.138 by Cyrus and Darius he brought

his Captive Iews out of Babylon as strangely as if they had been fetched out of their Graves. Whence they said;a 1.139 When the LORD turned again the Capti∣vity of his People, we were like them that dream. This de∣liverance was so wonderful, that it did transcend their Faith, and almost surpass their Admiration. The LORD knows how to deliver us, (us (b 1.140 willing and nilling, us knowing and not knowing, us waking and sleeping, &c.) out of our distresses.

2.•• Because, Their God is infinitly able and powerful to rescue his people out of their lowest ebb of Tribulation. When King Darius cryed to Daniel in the Lyons Den, c 1.141 O Daniel, servant of the living God, is thy God, whom thou servest continually, able to deliver thee from the Lyons? Hark what Daniel answered; O King live for ever. My God hath sent his Angel, and hath shut the Lyons mouths, that they have not hurt me, &c. As if he had said; Yea, my God is able to deliver me from the Lyons, for he hath delivered me. He that made the Lyons, can easily shut the mouths of the Lyons. O Pagan King believe in this omnipotent God.

3. Because, Their God is infinitly loving, tender and compassionate towards them in all their afflictions. Thus God spake to his Zion, which dwelt with the daughter of Babylon;d 1.142 He that toucheth you, toucheth the Apple of mine eye. And the Apple of the eye is a most tender part: the least touch, the least mote, the least hair is very painful and intolerable to it. And such was Gods compassion to his afflicted Israel of old, that Isaiah saith;c 1.143 In all their affliction he was afflicted, (viz he as it were smarted in their pains, sympathi∣zing in their sorrows; And what followed hereupon?) and the Angel of his presence saved them: In his love

and in his Pitty he redeemed them, and he bare them, and carried them all the daies of old: because of his love, pitty, commiserations to them, therefore he redeem∣ed, saved and delivered them lob was restored by God out of all his extremities: but why•• Even be∣cause of Gods love and compassions to him;f 1.144 ••e have heard of the patience of Job, and ye have seen the end of the Lord; (viz. what an happy issue God gave of all his sufferings, and why?) that (or, Because, 〈◊〉〈◊〉) the Lord is much-of-bowels, and Commiserating. Oh these yerning bowels and commiserations of God were such towards afflicted lob, that he would not suf∣fer him still to lie among the Ashes. How emphatical∣ly are they here expressed! That Passage of Hezekia recovered is very sweet;g 1.145 Behold, for peace I had great bitterness: but thou hast in love to my soul deliver∣ed it from the pit of corruption, &c. Hebr. Thou hast lo∣ved my soul from the pit of corruption. As if he had said; O Lord, the strength of thy love, the arms of thy love, the cords of thy love &c. have kept me, and rescued me from the grave into which I was sink∣ing: I ascribe my life and recovery, meerly to thy love. Oh Gods dear love to his afflicted, is a sweet cause of their escape out of affliction.

4. Because, Their Covenant God is ever nigh to, and present with, his people in all their deepest and darkest di∣stresses. Therefore they shall be supported under them, and seasonably released out of all:h 1.146 I will be with him in trouble, I will deliver him and honour him. Gods Presence with us in trouble, is our deliverance out of trouble. He was thei 1.147 burning lamp in midst of the smoaking furnace, Abrahams afflicted seed; He was thek 1.148 Angel in midst of the bush (Israel) burning,

but not consumed; He wasl 1.149 with Daniel in the Den of Lyons, with them 1.150 three Jews in the fiery furnace, with Jeremiah in the Dungeon, &c. And therefore they all had such false escape. If the LORD's Presence be with his people: then Safety is with them, Deliverance is with them, &c. And in due time they shall be released.

5. Finally, Because their God is most faithful. This Reason the Apostle gives;n 1.151 God is faithful, who will not suffer you to be tempted above that ye are able, but will with the Temptation also make a way to escape, that ye may be able to bear it.

III. How, and in what way doth God take his People from the Pots, deliver them from their distresses and af∣flictions?

Answ. The Lord effects and brings this about, va∣riously, and sometimes very mysteriously. As,

1. Oft-times by Transmutations of his Peoples conditi∣on. How oft doth he literally in this life Turn, their darkness into light, their sorrow into joy, their sickness into health, their pain into ease, their poverty into riches, their bondage into liberty, their adversity into prosperity, their trouble into triumph, their miseries into mercies! &c. As Iosephs bondage into Lordship; Iobs Pover∣ty into double prosperity; Hezekiahs sickness into health, &c.

2. Sometimes by disarming their afflictions and mise∣ries. This is an excellent way: when the sting, ve∣nom, mischief, malignity, &c. of affliction is taken out and suspended. In such case, Gods people may be visibly in a state of affliction, and yet un-afflicted. o 1.152 As chastened, and not killed; as dying, and yet li∣ving; as sorrowful, yet alwaies rejoycing; as having no∣thing,

and yet possessing all things. Think it not a Pa∣radox. p 1.153 The bush burned, but was not consumed. q 1.154 Daniel was in the Lyons Den, but had no hurt by the Lyons. God disarmed the Lyons paws, and shut their mouths.r 1.155 The three Jews were in the fiery furnace, but had not an hair singed, or their coasts chang∣ed, nor had the smell of fire passed upon them: because God suspended the burning property of the flames. Thus the Martyr cryed out in the fire,s 1.156 Behold ye Papists that look for wonders, I feel no more pain in this fire, then in a bed of down, but it is to me as a bed of roses. Thus Gods dear people are sometimes without affliction, whilest under affliction: Delivered from misery, whilest in misery; God disarming their affli∣ctions of their sting, venom and malignity.

3. Sometimes, by Remedying of one Affliction or Trouble with another. As he that by a wound was cu∣red of an Impostumation; Or, as Physitians some∣times help a Palsey or Lethargy, by sorcing the patient into a Burning Fever: So sometimes the Lord is plea∣sed to deliver his people out of one affliction by ano∣ther. Thus (t 1.157 Jonas cast over-board, was saved from the Sea, by being devoured by the Whale. He had been swallowed up, if he had not been swallowed up. He had been devoured, if he had not been de∣voured. He had been buried, if he had not been bu∣ried. The bottom of the Sea had been his grave, if the belly of the fish had not been his grave. How admirable is this Dispensation, when God makes one affliction an antidote against another!

4. Sometimes, by elevating his People above the bit∣terness of their afflictions, by the surpas••ing sweetness of his Presence, and transporting consolations. Great af∣flictions

may be upon them, but greater divine re∣freshments may even drown and swallow them up. u 1.158 Our abounding afflictions are sweetly cured by Christs abounding and superabounding Consolations. The Moon and Stars are in the sky at mid-day, as well as at mid-night, but not one of them then appears; because the Sun shining in his strength, hath out∣shined them all: So when Jesus Christ the glorious Sun of righteousness shines in his strength of Grace and Consolation upon the hearts of his afflicted, he so shines away their troubles and distresses, that they scarce appear. If Christ steel the Spirit with Faith, Courage and Magnanimity, and fill the heart with the Consolations of God, which are not small; how easie is it to trample upon the greatest tribulation, and count all afflictions as no afflictions, yea as great advan∣tages! Holyx 1.159 Bradford Martyr said; I thank God more of this Prison, then of any Parlour, yea then of any pleasure that ever I had; for in it I find God, my most sweet good God alwaies. And Laurence Sanders Martyr confessed;y 1.160 I was in Prison, till I got into Prison. Hierom hath a good note concerning Job: That God came nearest to Job in his extremities, and dealt with him then most familiarly. And he adds:z 1.161 Let strokes come, let all kind of Punishments come: so that after these Christ will come.

5. Finally, If God release not his dear People from Miseries and Afflictions before death, yet he alwaies sets them at liberty by Death, and brings them into the contra∣ry Felicities.a 1.162 Blessed are the dead that die in the Lord—they rest from their labours. Death cures all the Saints diseases, ceaseth all their pains, tears, sighs and groans, and supplies all their wants whatsoever in

Christ immediately beheld and enjoyed,b 1.163 which is far best of all. If the Lord do not deliver us before death, he delivers us at death. And if he delivers us not from death: yet he delivers us by death. Death is our great year of Jubilee, our year of Release, when we shall be set at liberty from all our bondage and thral∣dom, from all our debts and morgages, from all our sorrows and sufferings, because from all our sins. O therefore when death approacheth, then the Saints may gladsomly lift up their heads, for their Redempti∣on draweth nigh. Gods people in this world are like Jo∣nah in the Tempest: This world is as the roaring and raging Sea, still ready to drown and swallow them up; but death, like Jonas his Whale, is prepared of God, and swallows them up from the Sea of this world, so that to themc 1.164 there shall be no more Sea: And at last this great devouring Whale,d 1.165 Death, shall be forced to cast them up again upon a safe shore of Eter∣nal rest and true felicity, at the General Resurrection, e 1.166 that they may be where Christ is, to behold his glory, and live in his ravishing presence for evermore.

Thus you see how the Lord delivers his Afflicted out of Afflictions.

III. Inferences hence, by way of Applicati∣on.

Shall not Gods afflicted and distressed people still lie among the Pots, but at last (as with Doves wings) eseape out of their deepest misery, into the contrary prosperity and felicity? Then,

1. Hence, How different is the Dispensation of Gods Providence towards the godly and the wicked, and how different is their condition! The godly mustf 1.167 first lie here among the Pots of blacking afflictions; but af∣terwards

shall be, through an happy deliverance, as the wings of a Dove, covered with silver, and her feathers with yeallow gold: First they are in their mourning sa∣bles; but after they are cloathed with the garments of Praise: Firstg 1.168 they lie among the Ashes; then af∣ter the Lord turns their Captivity: First (h 1.169 they are in their Dungeon of distresses; after they receive de∣liverance: Firsti 1.170 they have their evil things and are tormented; but afterwards their good things and are comforted. But on the other hand, if you look up∣on the wicked, you shall find the Scene is altered. They may at first be as covered with silver, and their feathers with yeallow gold: but at last they shall lie among the blackest Pots of misery: First they may flourish andk 1.171 spread themselves like a green Bay tree; but after they shall witherl 1.172 like grass upon the house∣tops: They maym 1.173 now laugh; but hereafter they shall mourn and weep: They may nown 1.174 receive their good things; but hereafter shall have their evil things: They may now be comforted; but hereafter shall be tormented: They may firsto 1.175 spring as the grass and flourish, but at last shall be destroyed for evermore.

O then, who would not Triumph to be Godly? who would not tremble to be wicked? The Godly first receive their wormwood and their gall, but after∣wards their milk and honey: but contrariwise, the wicked first receive their milk and honey, and then their wormwood and their gall. Oh how much better were it, to begin with Gall and end with Honey, to be∣gin with Sorrow and end with Joy: Then to begin with milk and end with wormwood; then to begin with va∣nishing comforts, and end with endless Torments.

2. Hence, Let all Gods afflicted people that lie among the Pots of darkest fullying miseries, most patiently bear their present pressures, and hopefully wait for their desired Deliverance. They shall be taken from among the Pots, theyp 1.176 shall be as the wings of a Dove covered with silver, &c. Therefore, tarry the Lords leasure. He that believes makes not haste. The Lords time of Relaxation will come: and his Time is the best time. He doth all things in number, weight and measure. Theres no Contradicting, Diverting or Directing of him in his proceedings. He knows best when, where and how to deliver his distressed ones. Be their suffer∣ings never so extream or long, they shall at last cer∣tainly escape, either from death, or by death: either in this world, to partake sweet temporany felicity; or in the world to come, to enjoy sweetest everlasting glo∣ry: Therefore patiently bear andq 1.177 wait a while, and live by Faith: the vision will not fail, at last it will speak and will not lie; and he that cometh with salvation, will come and will not tarry.

3. Hence, Finally, This may much calm and quiet their Spirits whose near Relations lie among the Pots: and also may excite their hearts to unfeigned thankfulness, whose endeared friends are released from distress and mise∣ry, to enjoy the contrary felicity.

Are your dear Allies in deep Afflictions, much blacked and disfigured as among the Pots? You bleed in their sufferings, and are exceedingly distressed upon their Extremities. Yet compose your selves, Theres hope in Israel concerning this. Such as belong to God, one way or other shall have deliverance: either from death, or by death. Remember this and like Promises, and quiet your hearts;r 1.178 Although ye have lien among the

Pots, yet shall ye be as the wings of a Dove covered with silver, &c.

Are any of your near and sweet Relations Released from their Distresses; Before Death, or By Natures Dissolution? Bless God with thankfulness for his gracious Dispen∣sations. For, thus; Gods Promises are Performed: Gods Mercies are expressed: Their Miseries are remo∣ved, and their Felicities exalted. And, as to the pre∣sent case before us touching our Dear sister deceased: though heres much matter of sadness, yet heres more matter of thankfulness. Although it was her lot to lie a long time among the Pots, in more sharp torment∣ing pains and miseries then many others; Yet now she hath obtained a full Release. And, so holy was her Life, so constant her Faith, so stedfast her Patience to the end, and so great her interest in God; that we have no cause to doubt, of her coelestial Felicity, or of her present Triumphs in Glory. It is true, Our loss is great: But her gain is incomparably greater. Her Husband hath lost a Dear, a Sweet, a Comfortable Yoke-fellow; Her Children have lost, a Tender, a Careful, and Compassionating Mother; Her Allyes have lost a Faithful and Sincere-hearted Friend; The Poor have lost a special and liberal Benefactor; The Church of God hath lost an Holy, Heavenly and Gra∣cious Saint; yea and Her self hath lost something among all these losses, she hath lost all her Diseases, all her Pains, all her Sighs and Groans, all her Tears, all her Sorrows and Sufferings, all her Troubles and Temptations, and all her sins. But Oh how much hath she gained, upon all these losses! she hath f 1.179 Gained Heaven, Glory, Eternal Life, The Spirits of just men made perfect, The Society of Angels, The

immediate presence and embracements of Christ, the beatifical vision and full fruition of God; The joy of her Lord, and unmixed pleasures at Gods right hand for evermore. These, These are high matters of gratula∣tion. I say of her, to you her near relations, as some∣times Hierom said of Nepotianus to Heliodorus;t 1.180 O lament not so much that you have lost such an one, as re∣joyce that you have had such an one: yea, again rejoyce and bless God that you have had such an one so long. Consider; Her extremities on earth were intolerable; but her enjoyments in heaven are unutterable. Your losses of her may be abundantly made up in God: but what can compensate her present felicities? Her sor∣row is turned into joy, her misery is swallowed up of fe∣licity, her trouble is terminated in triumph. She hath passed from the Dark side, to the Bright side of my Text. O bless the LORD for her, and rejoyce with her; That sheu 1.181 lies now no longer among the Pots, but is become as the wings of a Dove covered with silver, and her feathers with yeallow Gold.

FINIS. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Notes

• a 1.1

  Isa. 50. 10. Iob 19. 8, &c. & 30. 26.
• b 1.2

  Psal. 18. 27, 28. Gen. 15. 17.
• c 1.3

  Iob 2. 8. with chap. 42. 10, &c.
• d 1.4

  Psal. 68. 13▪
• e 1.5

  ••ph. 3. 6.
• f 1.6

  Io••h. 1. 5. with He••b. 1••. 5, 6.
• g 1.7

  Solamen mis••ris soclos h••buisse Do∣lo••ls.
• h 1.8

  Psalm 68. 13.
• i 1.9

  Non inter omnes conve∣n••t de A gu∣mento hujus Psalmi, quem affirmat ••••zra valde esse ex∣cellen••e••. Sim. de Muis in ••rg. ad Psal. lxv 〈◊〉〈◊〉
• k 1.10

  2 Sam. 23. 1.
• l 1.11

  Compare Psal. 68. 18. with ••phel. 5. 8▪ &c.
• m 1.12

  Compare Psal. 68. 1 &c. with Nu••b. 10. 35.
• n 1.13

  As that in 2 Sam. 21. 15. to the end. See Psal. 68. 1, 2.
• o 1.14

  Ps••l. 68. 18. with ••ph. 4. 8, &c.
• p 1.15

  Numb. 10. 35.
• q 1.16

  Exod. 25. 21, 22.
• r 1.17

  Exod. 25. 2••. with o••. 3. 25. 1 Ioh. 2. 2.
• s 1.18

  Rom. 9. 4. 1 Sam. 4. 21, 22.
• t 1.19

  Eph. 4. 8, &c.
• u 1.20

  To this effect merc••rus & Cev••l••∣rius in S. Pagnin. Thes. ad very. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & Moller. Com. in Psal. 68.
• x 1.21

  Or, we may under∣stand it of the two bounds. and limits of the enemies. where they are continually assailed an•• e••dangered. And t•• is t••e Greek seemeth to favour, tu••ning it ana meson toon cler••on amids, (or between) the Inheritances; even as they also translate the two bur••••ns o•• limits between which Isacha•• couched▪ Gen. 49. 14▪ which Tribe had the Philis••ins at one end, and the Ammonites on the other, that vexed them. H. Amsworth in 〈◊〉〈◊〉 ••AWORD••, on Psal. 68. 14.
• y 1.22

  Si dormiatis inter medios ••leros, &c. Cum duobus ••rediderls Te∣stamentis, in∣••enlcs in u••to∣que Spiritum Sanctun••▪ Et cet sit pul∣••htitudo e∣l|m juxta l••∣eram scire quae legas; amen vis lecor••s omnis ••n sensu est. Exter••or lta{que} ••e••borum orllatus in Argenti nomine demonst••atur, occultiora vero mysteria in reconditis ••uri mu∣leribus continentur. Si dormiatis inter medios cleros; hoc est, si quiescati•• inter novum ••••ve us Testamentum•• invenietis in duobus Testamentii gr••clum Spiritus San••i. Cle••i licuntur singuli lib••, &c. Hi••r••ny••, in Comment▪ ad Psal. lxvii. pag 94. ••. C. Tom. 8. ••••sil. 15••3.
• z 1.23

  Augustin. in Enarrat. in Psal. lxvii. p. 702, &c. Tom▪ 8. Basil. 1569▪
• a 1.24

  Psalm 5•• 6, 7,••
• b 1.25

  R. David, un Comment. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sunt 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. Chytropodes, loca ubi ponuntur ollae, aut caldariae. l. In loco humili, & nigro, ut est hic locus. Ac si dicat, ••i ambulastis hactenus nigris induti estibus ob inimicotum afflictionem, adhuc eritis albi sicut alae columbae, quae tect••est argenta. l. Quae habet pennas albas sicut argentum. S. Pagia. in Thesaur. ad verb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.26

  Inter Chytropodes.] ••. In l••co humili, sicut est locus chytropodum: vel in loco ob∣scuro & atro, l. In summa anxietate & rebus adversis constituti fueritis, &c. Eritis ad∣huc sicut Pennae columbae tectae argento. Candor▪ faelicitatem significat. Pag••.& Mercer ab.
• d 1.27

  Nunc per modum correctionis addit, etiamsi fideles interdum contingat jacere in tenebris, Deum nihilominus in tempore prodire liberatorem.—Generaliter admonet, inter medias afflict iones arcana & mirifica Dei vertute fideles quasi integros servai, vel subito restitui, ut nulla malorum signa appareant. Utrumque enim sensum verba admit∣tunt; Quod jacentes in suligine & tenebris, nitere tamen non desinant: Vel quod libera∣tio contractum ex malis nigredinem dis••utia••. Uirumvis Eligas, summa huc redit, nunquam afflictionibus vel. consumi vel obrui sideles, quin sua illis maneat incolumicas, &c. Joan. Calvin. in Comment. ad Psal. 68. 14.
• e 1.28

  In priore membro Metaphora est à calonibus & lixis castrensibus petita, qui ab aeris injuria utcunque se defendunt, delitescendo inter fuliginosas ollas, & lapides focarios, apta huic loco, ubi de bello Sermo est, figura. In posteriore est metaphora à Columbis desumpta, quae per medium aerem volitantes, nunc niveum atque argent••um, nunc aureum splendorem ejaculantur. Significatur porro hoc versuex omnibus angustiis & periculis, quantumvis ingentibus, emersuros exituros{que} salvos & incolumes. In Sacris literis Atror mala; Candor vero, incolumitatem & prosperitatem notat. Simeon de Muis in Comment▪ ad Psal. 68. 14.
• f 1.29

  Quamvis antea jacueritis, &c.] Quamvis tribus predictis temporibus, In Egypto & Deserto, Interra Cananes, & sub judicibus fueritis hactenus similes Calonibus & lixis fuligine deformatis▪ deinceps tamen eriti•• similes pennis columbae.—nunc sub im∣perio Davidis ampliorem habebant letandi occasionem quam unquam antea, &c. Joan. Foord in Expos. Psal. 68. 14.
• g 1.30

  B••tween the Pot ranges] Or, b••tween the two banks or rews, to wit, of stones made to hang Pots and Kettles on in the Camp or Leaguer; places where scullions lie, and so are black; meaning hereby affliction and misery; as on the contrary, by the Doves silver-Wings is meant prosperity. H. Amsw. Annotat. on Psal. 68. 14.
• h 1.31

  Though ye have]—The meaning is, After that ye O People of God, shall for a long time have endured base slavery, and have been like scullion boyes lying upon he ground, dirty and smoaky; you shall be again restored to glory and honour by Gods deliverance. J. Diodat. Annot. on Psal. 68. 14. Among the Pots] Though God suffer his Church for a time to lie in darkness, like a black scullion among the Pots; yet he will restore it, and make it most shining and bright. Large Lond. Annotat. on Psalm 68. 13.
• i 1.32

  Exod. 14. 20.
• k 1.33

  Psal. 136. 23.
• l 1.34

  Exod. 1. 13 14. & 5. 10, 11.
• m 1.35

  Exod. 14. 2, 10, 11, 12.
• n 1.36

  Exod. 16. 3 &17. 1, 3.
• o 1.37

  Iudg. 4. 3. See that whole Book. 1 Sam. 4. 11, 21, 22. & 31 7, &c.
• P 1.38

  Ezek 37. 11, 12, 13.
• q 1.39

  Gen. 39. 20. Psal. 105. 18.
• r 1.40

  Iob 2. 7, 8.
• s 1.41

  Psal. 34. ••i••le. 1 Sam. 21. 11. to the end.
• t 1.42

  2 Sam. 15. 30.
• u 1.43

  lonah 1. 15, 17 & 2. 2, ••, 5, 6, 7.
• x 1.44

  Luke 16. 20, 21.
• y 1.45

  Iob 30. 30.
• z 1.46

  Cant. 1. 5.
• a 1.47

  Cant. ••. 6.
• b 1.48

  Isa. 52. 14. & 53. 2.
• c 1.49

  Iob 19. 13. to 22.
• d 1.50

  Psal. 88. 18.
• e 1.51

  Isa. 53. 3, 4, 5, 6.
• f 1.52

  Heb. 12. 10. Phil. 1. 19.
• g 1.53

  Rom. 8. 28.
• h 1.54

  Iob 36. 7, 8, 9.
• i 1.55

  Gen. 41. 21, 22.
• k 1.56

  2 Chron. 32. 24, 25, 26.
• l 1.57

  2 Chron 3••. 16, 17.
• m 1.58

  Isa. 27. 8, 9.
• n 1.59

  Psal. 119. 67.
• o 1.60

  Iob 36. 8, 9, 10.
• p 1.61

  Dan. 3. 23, 24, 25.
• q 1.62

  1 Pet. 4. 1••.
• r 1.63

  1 Pet. 1. 6, 7.
• s 1.64

  Rom. 5. 3, 4, 5
• t 1.65

  Iob 2. 3, 9, 10. with Iam. 5. 11.
• u 1.66

  Gen. 32. 24. 25, 26.
• x 1.67

  ••sal. 119. 71.
• y 1.68

  Luke 22. 44. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• z 1.69

  Rom. 8. 8, 29. 30. 〈◊〉〈◊〉. 53. 2, 3, 4. ••eb. 2. 9, 10.
• a 1.70

  Heb. 8. 7.
• b 1.71

  Heb. 12. 6, 7, 8, &c.
• c 1.72

  1 Cor. 11. 32.
• d 1.73

  Hic ure, his seca: ut in ae••ernum par∣cas.
• e 1.74

  Eph. 4. 9, 10.
• f 1.75

  Luke ••4. 26.
• g 1.76

  Acts 14. 22.
• h 1.77

  2 Cor. 4. 17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.
• i 1.78

  Psal. 73. ••. to 21.
• k 1.79

  Luke 16. 19, 20, 21, &c.
• l 1.80

  Eccles. 9. 1, 2.
• m 1.81

  Heb. 11. 26, 27.
• h 1.82

  Heb. 11. 35, 36, 37, 38.
• o 1.83

  Gen. 15. 13, 17.
• p 1.84

  Ezod. 3. 2, 3, &c.
• q 1.85

  Psal. 44. 25.
• r 1.86

  Ezek. 37. 11, 12, 13, 14.
• f 1.87

  Psal. 105. 18.
• t 1.88

  Iob 2. 7, 8.
• u 1.89

  Luke 16. 20, 21.
• x 1.90

  Isa. 53. 2, 3, 4.
• y 1.91

  ••sal. 13••. 1. & 73. 14.
• z 1.92

  2 Co•• 11. 2 〈◊〉〈◊〉 the end.
• a 1.93

  〈◊〉〈◊〉 38. 6.
• b 1.94

  Dan. 6. 16, 17.
• c 1.95

  Dan. 3. 21, 22, 23.
• d 1.96

  Iob 2. 7, 8.
• e 1.97

  A planta pe••••s us{que} ad vi••••cem per∣c••sseit ••um vulnere pessi∣mo, 〈…〉〈…〉. Eleph antia. In•••• ••oto cor∣pore vermes fl••eb••nt, & sinles & putredo. Solam linguam inte∣gram ••l reser∣vavi••, ut pos∣si•• Dominum 〈◊〉〈◊〉 blasphemare, Hi∣ronym in Com∣ment. ad Psal. 66. p. 9. D. Tom. ••.
• f 1.98

  Luk. 16. 20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.99

  ••sa. 38. 2••.
• h 1.100

  〈…〉〈…〉 8 ••6.
• i 1.101

  〈◊〉〈◊〉 23. 〈◊〉〈◊〉, 17. 37, 38. Cra. 3. 13.
• * 1.102

  Lucet marg••ritam in sordibus; & fulgor gem∣mae purissimae etiam in luto radiat. Hiero∣nym. ad Pam∣mach. consol. p. 164. C. Tom. 1. Basil. 1553.
• k 1.103

  Cant. 1. 5, 6.
• l 1.104

  Rev. 14. 13.
• m 1.105

  Iob 2. 7, 8. Luk. 20. 36.
• n 1.106

  Luke 16. ••0, 21, 22.
• o 1.107

  Rev. 3. 4.
• p 1.108

  Gen. 15. 13. to 17.
• q 1.109

  Psal. 30. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 jubila∣tio shoutingioy.
• r 1.110

  Isa. 54. 7, 8.
• s 1.111

  Psal. 55. 6, 7,
• t 1.112

  1 Cor. 10. 13.
• u 1.113

  Mat. 10. 16. 〈◊〉〈◊〉 i. e. vel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mis∣ceo.
• x 1.114

  Iob 23. 10. Zech. 13. 9.
• y 1.115

  Dan. 12. 10.
• z 1.116

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Est aurum cu••us color non∣niril ad viro∣rem vergit. 〈…〉〈…〉 in Pag•••• Th••••. ad verb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.117

  Heb. 6. 13, 17, 18. Tit. 1. 2.
• b 1.118

  Gen. 15. 13, 14, 16.
• c 1.119

  Psalm 50. 15.
• d 1.120

  Psalm 91. 14, 15.
• e 1.121

  Isa. 54. 6. to the end.
• g 1.122

  Psal. 34. 19.
• h 1.123

  Psal. 105. 17, 18, 19, 20, 21, 22.
• i 1.124

  Gen. 15. 13, 14, 16. Exod. 1. to chap. 15, &c. Iosh. 21. 43, 44, 45.
• k 1.125

  Iob 2. 7, 8. & 42. 10, &c.
• l 1.126

  1 Sam. 18, &c. 2 Sam. 5. 12.
• m 1.127

  Ier. 38, 6, 13.
• n 1.128

  Ionah 1. 14. & 2. 10.
• o 1.129

  Dan. 3. 21. to 28.
• p 1.130

  Dan. 6. 16, ••7, 22, 23.
• q 1.131

  2 Cor. 11. 23. to the end. & 1. 4, 5, 8, 9, 10. 2 Tim. 4. 16, 17, 18.
• r 1.132

  Luke 16. 19, 20, 21, 22.
• s 1.133

  Is••. 53. 2, 3, 4. Heb. 12. 2, 3. Acts 2. 23. 1 Cor. 15. 4, &c. Eph. 4. 8, 9, 10. Heb. 8, 1, Phil. 2. 7. to 12. Eph. 1. 19•• 20, 21, 22.
• t 1.134

  Psalm 22. 24.
• u 1.135

  Psalm 58. 11.
• x 1.136

  2 Per. 1. 9.
• y 1.137

  Acts 12. 6. to 12.
• z 1.138

  Dan. 5. 30, 31. ••z••a. 1, 2, &c.
• a 1.139

  Psalm 116. ••,
• b 1.140

  Nobis vo∣entibus & nolentibus, selentibus & nesclentibus, vigilantibus & dormienti∣bus, &c.
• c 1.141

  Dan. 6. 20, 21, 22, 27.
• d 1.142

  Zech. 2, 7, 8.
• c 1.143

  Isa. 63. 9
• f 1.144

  Iun. 5. 11.〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ignisicat commiseratlonem five compassi••nem cum miseria alterius. Jac. Laurent. Con. in lo••
• g 1.145

  sa. 38. 17.
• h 1.146

  Psal. 91. 15.
• i 1.147

  Gen. 15. 17.
• k 1.148

  Exod. 3. 2, 4. 5, 6.
• l 1.149

  Dan. 6. 22.
• m 1.150

  Dan. 3. 2••.
• n 1.151

  1 Cor. 10. 13.
• o 1.152

  2 Cor.••, 9, 1••
• p 1.153

  Exod. 3. 2, &c.
• q 1.154

  Dan. 6. 22.
• r 1.155

  Dan. 3. 25, 27.
• s 1.156

  Acts and Monuments, p. 301. vol. 2. Lond. 1641.
• t 1.157

  Jonah 1. 1••, 17.
• u 1.158

  2 Cor. 1. 5.
• x 1.159

  Acts and Monuments, p. 308. N. 50. vol. 3. Lond. 1641.
• y 1.160

  Acts and Monuments, p. 139. vol. 3. Lond. 1641.
• z 1.161

  Veniant plagal, omnia paenarum genera: dum post plagas advenlat Christus. Hieronym. com. in Psal. 66. p. 93. Tom. 8. Basil 1553.
• a 1.162

  Rev. 14. 13.
• b 1.163

  Phil. 1. 23. 2 Cor. 5. 6, 8, 9.
• c 1.164

  Rev. 21. 1.
• d 1.165

  Rev. 20. 11, 12, 13.
• e 1.166

  Iohn 17. 24.
• f 1.167

  Psal. 68. ••3.
• g 1.168

  Iob ••. 7, 8. •• 4••. 10, &c.
• h 1.169

  Ier. 38. ••, 13.
• i 1.170

  Luke 1••. 25.
• k 1.171

  Ps••••. 37. 3••, ••6.
• l 1.172

  〈…〉〈…〉
• m 1.173

  Luke 6. 25.
• n 1.174

  Luke 16 25.
• o 1.175

  Psalm 92. 7.
• p 1.176

  Psal. 68. 13.
• q 1.177

  Habak. 2. 3, 4. Heb. 10. 35. to 39.
• r 1.178

  Psalm 68. 13. Gen. 15. 13, 14, 16 Psal. 50. 15. & 91. 14, 15. Isa. 54 6. to the end.
• f 1.179

  Ph••l. 1. 21. 2 C••r. 5. ••, &c Feb. 12. 21, 22. Iohn 17. 24. Phil. 1. 23. Mat. 5. 8. 1 Iohn 3. ••. Mat. 25. 21, 23. ••salm ••6. 11.
• t 1.180

  Nec dole∣as, quod talem am••••eris. Sed g••ndeas, quod talem habue∣••is. Hieronym. ad Heliodo••. Epitaph. Ne∣potiani. p. 23. A. Tom 1. Basil. 155••.
• u 1.181

  Psalm 68. 13.