as the Papists do to rest in the doing of some ceremonies for a true fast is to humble our selues 2 Chro. 7. to loose euery yoke Isa 58. yea to cry mightily vnto God Ioel. 2. Now because of the present occasion if any aske then how should we fast I answer That we must goe to the word of God and therein wee shall know the will of God as for the matter so for the manner of it also for it doth not onely exhort vs to doe the thing but also doth direct vs in the manner how to doe it For it is a most perfect rule for our practise Now howsoeuer some light is already giuen vnto it by opposing of it vnto the fained hypocriticall fasts of the Papists as that we may not rest in the worke done nor doe it to be seene of men nor put holinesse in the worke nor thinke to merite by it nor to satisfie for sinne with it nor to appoint times to fast without lawfull authority or otherwise then we haue occasion of sorrow offered vnto vs nor to obserue part of the day but a whole day at least vnto the Lord nor to abstaine frō flesh but not from fish from meats but not from drinks from grosse meates but not from delicates but from euery thing wherein the fast may be broken nor from meates onely but from all outward comforts so farre as honesty and necessity will beare And lastly not from meates and outward comforts onely but from sinne also yea that wee must not hang downe the head like a bulrush for a day but that wee must afflict our soules humble our selues loose euery yoke cry mightily vnto God Now howsoeuer this may giue some light yet more briefly thus thou must fast 1. Observ The occasion 2. Ioyne thy selfe with Gods people on this manner when the Lord offereth occasion of sorrow and mourning eyther in respect of thy selfe or others ioyne thy selfe with the people of God if thou canst as in the dayes of Iosia but if not then thy selfe with Nehemiah and then set some time apart according to the occasion 3. Setting apart either one day with the Iewes or three dayes with Hester or 14. daies with Paul or three weeks of daies with Daniel according as the occasion is of greater or lesser weight And thus hauing set time apart in the fourth place testifie the inward affection 4. Testifie thy inward affection by thy outward carriage of thy soule by the outward carriage of thy body that is 1. by humiliation before the Lord by ridding thy selfe of all outward comforts so far as necessity and honesty will beare as from the vse of the marriage bed fine or costly apparel sweet smels pretious ointments pleasāt musick or dainty fare 2. Testifie the inward desires of thy soule by thy earnest suits vnto God for attaining the thing thou desirest or to be freede from the euill thou fearest And thus continue seeking the face of God the whole time of thy fast Now because the exercise of this duty is hard to flesh blood it is good for vs to obserue the motiues hereunto as first because God hath commanded it 2. the Saints haue practised it 3. much good hath been obtained by it and 4. by the holy and sincere practise of it much perill hath beene preuented Obiect But if any shall say that they haue often fasted and yet haue not found this effect Ans I answer they must examine themselues whether they haue not fasted like those in Isa that haue afflicted their soules for a day and hanged downe their heads like a Isa 58. bulrush haue they not fasted for strife and debate and to smite with the fist of wickednes yea that they might the more colourably commit sinne Now if it haue beene so with thee although thou hast made thy voice to bee heard on high yet this is not the fast which the Lord hath chosen for as hee hath appointed how we should fast so he hath in his word also set downe what we should doe in the day of our fast that is to vnloose the Isa 58. 6. bands of wickednesse to vndoe the heauy burden to let the oppressed goe free yea to breake euery yoke and not onely so but thou must deale out thy bread to the hungry bring the poore that are cast out into thine house couer the naked and not hide thy selfe from thine owne flesh that so by thy outward worke thou mayest testifie the inward sincerity and vprightnesse of thy heart in the seruice of God For thinkest thou that if thou art cruell and vnmercifull vnto thy brethren that the Lord will be merciful vnto thee in the day of thy fast in hearing and helping of thee No no therfore examine thine owne heart for we may deceiue ourselues exceedingly herein for thou maiest seeke God daily yea thou maiest delight Isa 58. 2. 3. 5. to know his wayes yea thou mayest delight in approaching neere to God yea thou maiest afflict thy soule before the Lord and cause thy voice to bee heard on high in the day of thy fast and yet bee no whit accepted with the Lord if thou come not to it with a pure and vpright heart and sincere and holy affection Now the Lord hath promised that if his people shall humble themselues and 2. Chro. 7. 14. pray and seeke his face and turne from their wicked wayes then that hee will heare from heauen and forgiue their sins and will heale their land Now God is true and euery man a lyar therefore if thou haue not found this effect blame thy selfe and seeke to finde out the cause in thy selfe for either thou hast not humbled thy selfe as thou shouldest or not bin so earnest in prayer vnto the Lord as thou oughtest or thou hast not sought the face of God with that singlenesse of heart as was meet or at least thou hast not turned from euery euill way Now we must doe all these and not rest in the doing of any one of them for wee must humble our selues we must pray wee must seeke the face of God we must turne from euery euill way and then wee may rest assuredly on the promise of God for a blessing Therefore if thou haue failed heretofore settle vpon it throughly for time to come not in part but in the whole both for matter and manner as God requireth and then try the Lord whether hee will not heare from heauen whether he will not forgiue thy sinne and heale the land And thus haue we thought good because of the present occasion and being so necessarily led vnto it by the doctrine which teacheth vs that it is not enough to doe holy duties but that we must be very strict in the manner how we doe them to digresse a little to shew you how wee ought to fast so as may bee best pleasing vnto God Vse 2 The second vse of this point serues for reproofe of all those that
great calamity and distresse sometime in bonds sometime in great afflictions O then how should this mooue vs to take pitty vpon them knowing that their Father euen the Lord Almighty is not onely able and iust to recompence tribulation to those that trouble them but also is ready and willing 2. Thes 1. 6 richly to reward all those that vnfeinedly indeauour to doe them good yea and takes notice of the least good that is done vnto them and that at the very first moment of time if we doe but vnfeinedly inquite of their estate or offer vp a prayer vnto God for them yea if wee can but sigh vnto God fot them in their distresse the Lord who searcheth the hearts takes notice of it but if wee giue but a cuppe of cold water in his name we shall not lose our Mat. 10 41 reward But lest any should thinke that this might be soon rewarded the Lord secōds it saying That whosoeuer shall giue house or goods or lands leaue father or mother or wife or children for his sake and the Gospells they shall receiue a hundred fold now at this present and in the world to come eternall life O rich reward shall not the least kindenesse be forgot euen to a cuppe of cold water and shall the greatest fauour we can doe euen to the leauing of all bee so aboundantly rewarded O how should this moue vs to take to heart the affliction of Gods people and to striue to the vttermost of our power to doe them good and to remember them euen because they are the children of the Almighty 4. The fourth motiue to stirre vs vp to the practise of this duty is drawn from the people of God as they stand in relation vnto vs that is They are members with 1. Cor. 12. 26. vs of one and the same body Now shall one member suffer and shall not the whole body suffer with it this were against nature Therefore let the consideration of this mooue vs to the diligent practise of this duty 5. The fift motiue is drawne from our selues and first from the benefite we shall reape if we doe it as wee shall testifie our obedience to the holy will of God Secondly that wee doe it for the sake of God Thirdly that we loue God for those that loue him which begat loue those also which are begotten of him Fourthly that we are liuing members of the Lord Iesus Fiftly it will be the best meanes to prouide comfort for vs in our affliction according to that law of equity our abundance now supplying their want another time their aboundance may supply ours and according to that generall law What measure yee meate it shall bee measured to you againe Sixtly it will cause the Lord to giue vs aboundance of good things here And seuenthly and lastly glory and life hereafter 6. The sixth motiue is drawne from the euill that will insue if wee doe it not that is not onely to bee depriued of all the former blessings but also it will testifie against vs 1. that we are disobedient to the holy will of God 2. that we will doe nothing for the sake of God 3. that wee loue not God 4. that wee are not liuing members of the body of the Lord Iesus 5. that wee shall want comfort in our affliction according to that speech of the Holy Ghost There shall be iudgement Iam. 2. 13. mercilesse to those that shew not mercy 6. They shall haue no reward here and 7. they shall bee shutte out of heauen hereafter Yea not onely thus but by the omitting of this duty they pull vpon Math. 25. themselues horrible iudgementes as Curse yee Meroshe because they came Iudg. 5. not vp to helpe the Lord. And woe to those that are at ease in Sion that put Amos 6. farre away the euill day that lye vpon beddes of Iuory and eate the lambes of the flockes and sing to the sound of the violl and drinke wine in bowles that is doe abound with these outward things and are not sorry for the affliction of Joseph that is of the people of God Therefore shall they goe captiue with the first that goe captiue and their sorrow is at hand and in Obediah The vision of the Lord against Obed. 12. Edom because of thy cruelty against thy brother Jacob in the day of his calamity shame shall couer thee and thou shalt be cut off for euer 7. The seauenth and last motiue is drawne from the example of God and the Saints of God in the Scripture in Exodus 3. 6. 8 9. the Lord is said to see the affliction of his and to come to deliuer them and to bring them into a good land and in the booke of Judg. how oft is the Lord said to see the affliction of his people to heare their prayers and to deliuer them out of their distresse And for the Saints we haue Nehemiah Mordecay Hester Daniell and whole Churches in the new Testament some that haue ministred 2. Cor. 8. 3. vnto them beyond their ability some that 1. Cor 16. 2 haue set apart for them euery first day of the weeke the due consideration of which will serue to quicken vp euery one whom the Lord hath made willing continually to put in practise this duty But if neither those motiues which concerne God as the first three nor those that concerne men as the last three nor those which concerne God and man together in the last place if none of these nor all these together will mooue vs to the sincere practise of this duty it shewes plainely that as yet our hearts are exceeding obdurate and hard The means Now the meanes by which wee must doe it is partly by our prayers partly by our purse partly by our presence and partly by our paines our prayers must be first and last Yea in this doth our remembring of them chiefly consist for we may remember those by our prayers that wee cannot by any of the other meanes for by it we may remember those that are a thousand miles off vs yea that are as farre as there is any distance on earth therefore saith the Apostle Remember those that are in bonds as if he should say If thou canst not helpe them any other way yet doe not forget them in thy prayers Now thy purse will extend to all their necessities as to cloth them and feede them thy presence to visite them thy paines to goe for them like Hester to the King But the two first will extend furthest therfore howsoeuer they are most harshest yet they should be most practised The man ∣ ner For the manner how we must doe it is first willingly and chearefully for God loueth a chearefull giuer 2. Cor. 9. Secondly it must supply their wants in the thing whereof they stand in neede Iames 2. 16. But if any thinke this an hard saying and to go too neare the quicke let them consider besides the
Prou. 22. 15. 20. Also because they are patients now strong potions are as necessary sometime for patients to purge out the superfluous that offends as cordials to comfort yea ordinarily before comforting cordials there goe purging potions as the Lord causeth his to drinke of the waters of Mara before hee settle them in Boaz possession Ruth 1. 20. 4 14. 21. Further he doth suffer it because he hath appointed them vnto it 1 Thess 3. 3. 22. Hee hath predestinated them for it Rom. 8. 29. 23. It is the end of their calling 1 Pet. 2. 21. 24. And of the preaching of the Gospell Math. 10. 34. 25. Further the Lord suffers his to be in bonds and affliction to teach them obedience Heb. 5. 8. 26. To exercise his graces in them as faith loue patience and perseuerance and to make them the more manifest Rom. 5. 4. Iam. 1. 3. 27. As also because hee loues them Heb. 12. 6. 28. And offereth himselfe vnto them as vnto sonnes Vers 7. 29. Yea that they might be perfect entire lacking nothing Iames 1. 4. 30. Further the Lord suffers them to bee in bonds to weane them from the world Psal 30. 31. As also because it is the very high-way to heauen Heb. 11. 39. 32. Further that no flesh should glory in his presence 1 Cor. 1. 29. 33. As also that we should reioyce in the Lord only 2 Cor. 10. 17. 34. And trust in the Lord wholly and not in these vncertaine riches Phi. 4. 6. Psal 37. 1 Tim. 6. 17. 35. Further to make them long after heauen and to looke for and loue the appearing of the Lord Iesus Phil. 1. 23. 36. Further the Lord lets his to be in bonds and affliction to let them know that the promises of God doe consist in better things then the world can afford and to make them search for them 1 Cor. 2. 9. 37. As also that the consolations of Christ might abound in them 2 Cor. 1. 5. 38. Yea that they might bee able to comfort others 2 Cor. 1. 4. 39. As also because it is written The iust shall liue by his faith Haba 2. 4. 40. As also because we must first fight before we be crowned 2 Tim. 4. 7. therefore is our life called a warfare Job 7. 1. 41. As also we must first labour before we can reape the fruits 1 Cor. 9. 7. 42. Yea we must first runne before we attaine 1 Cor. 9. 24. 43. Further the Lord doth it because he would be called vpon Psal 50. 15. and be sought vnto Hoâ—ea 5. 15. 44. Yea because he hath delight in those holy sacrifices that his people offer vp vnto him most plentifully in their affliction Psal 51. 1 7. 45. Yea because hee takes delight in his owne graces that he hath wrought in them as faith loue patience and perseuerance not that he takes delight in their affliction but in the fruits thereof Psal 5. 15. 46. Further the Lord lets his bee in bonds and affliction because hee would magnifie his prouidence in vpholding of them 2 Cor. 4. 9. 47. His goodnesse in relieuing of them 2 Cor. 6. 10. 48. His power in deliuering of them Psal 34. 19. 49. Further hee doth it that heauen might be the better welcome vnto them when they shall come thither comming out of great tribulation and all teares being wiped away from their eyes Reue. 7. 14. 50. And lastly he doth it because hee wils it for the holy Ghost saith that through many afflictions we must enter into the kingdome of heauen And All that will liue godly in Christ Iesus shall suffer persecution 2 Tim. 3. 12. This point being thus proued and cleered the vses follow Vse 1 And first it serues to informe vs that it is no new thing to heare of the affliction of the people of God for it hath beene so in all ages 2. Secondly to instruct vs that wee thinke it no strange thing if the like doe befall vs seeing that it is the lotte of all Gods people 1 Thess 3. 4. 3. Thirdly it serues to comfort vs in affliction knowing that hereby we are so farre from being seuered from the people of God that euen by it wee are made companions with them 1 Thess 2. 14. 4. Fourthly it serues to take away the offence of the crosse in others seeing that the Lord in his wisdome and loue makes it so many waies beneficiall vnto his children Thus much for this point it followes Note But before we passe any further note that whereas we said in the beginning of the last question that afflictions were profitable and that in diuers respects we are not so to take it as the Papists doe that they are the cause of profit vnto vs properly but that the wise disposing hand of God doth make them so vnto his children for afflictions are euill of their owne nature Amos 3. 6. And indeed they are most euill vnto all the vngodly euen as the beginnings of hell vnto them Psal 11. 5 6. 50 22. 2. Thess 1. 6. But vnto all the faithfull they are fatherly chastisements whereby the Lord iudgeth them here that they might not be condemned hereafter 1 Cor. 11. 32. So that this is it that makes them profitable whilest the faithfull doe feele God to bee betweene them and the weight of the euils which they endure in the punishments and chastisements which hee inflicts vpon them 2 Cor. 4. 9. They haue therein a certaine pledge and seale of his loue Heb. 12. 6. for if he loued them not as one wel saith Caluin on Heb. 12. ver 6. hee would not bee thus carefull for their saluation Heb. 12. 7. Therfore most ignorant are all those that vnder this pretence that afflictions are profitable doe rashly vnaduisedly indiscreetly or wilfully pull affliction vpon them but most of all foolishly ignorant are the Papists that vnder this pretence presently vow voluntarie pouerty and so bring a burthen vpon the Church carelesly by a company of loytering lubbers idle bellies whose glory is to their shame And there leauing them we proceed it followes in the text As though yee were bound with them Whence we learne Doct. 10 That we ought so to minde the affliction of Gods people as though wee were our selues afflicted in the body this is euident in the Text and plentifully proued by other Scriptures 1. Cor. 12. 25. Reason The reason is because that as true as our armes or legges are members of our naturall bodies so verily are the faithfull members of the Church of God which makes but one spirituall body of the Lord Iesus Ephe. 5. 30. Now wee know what a simpathie there is in the members of a body though it bee farthest remote from the head and of least honour yet if it be grieued what readinesse what diligence what care what respect the whole body hath vnto it Vse The vse serues to stirre vs vp to a sensible feeling of the bonds and afflictions of the people of God for
are they afflicted in any kinde thou art afflicted in the same if thou belong to Christ Yea if they bee afflicted in any member thou art afflicted in the fame therefore denie thou not the duty of a true naturall and liuing member vnto them but as Christ who is the head said vnto Paul Saul Saul why persecutest thou me Act. 9. although hee was going to vexe the poore Saints at Damascus Whether thou be an eye an arme or hand or legge so doe thou when thou hearest of the affliction of the people of God in any place take it to heart as if thou were thy selfe afflicted in thy owne body Thus much for the words apart now let vs see what sweetnesse wee may sucke out of them as they lie together Remember those that are in bonds as though ye were bound with them and those that are in affliction as though yee were afflicted in the body Whence as a second gleaning after haruest we learne Doct. 11 That the Lord is very pittifull of his afflicted seruants This is plaine in the words of the text Remember those that are in bonds but is that al no but euen as though ye were bound with them remember those that are in affliction but is that all No it must bee as though we were afflicted in the body Wherein the Lord calls vpon vs seriously to thinke vpon the affliction of his people which shewes that hee is very pittifull of them This is very plaine also in all the rest of the Scripture Exod. 3. Psal 9. Judges 2. 18. Deut. 32. 36. 2 King 13. 4. Yea it is proued not onely in those places cited before where the Lord pronounceth a woe vnto all those that doe abound with these outward things and are not sorrie for the affliction of his people and curseth those that sit at ease come not out to helpe them in their need but also in all those places where he calls all those to account that haue beene instruments of their sorrow as the Idumeans the Assirians Ezek. 35. 15. the Babilonians and the rest and like a pittifull father who hauing whipt his childe cannot endure to looke vpon the rod but either casts it into the fire or breakes it into peeces so doth the Lord deale with them which euidently shewes that hee is very pittifull of his afflicted seruants And yet this will further appeare if we doe duly consider that all the promises in the Gospell are principally made vnto them as Blessed are they which suffer persecution for righteousnesse sake for theirs is the kingdome of heauen Math. 5. 10. those that mourne they shall bee comforted vers 4. yea Christ is principally sent to them Isay 60. 2. they receiue the Gospell Math. 11. 5. God will dwell with them Isay 57. 15. And looke vnto them Isay 66. 2. Reason The grounds why the Lord is pittifull of his afflicted seruants are two first because they are his children Now wee all know how neere it goes to the heart of a father to see his children in distresse This made Dauid cry out to his seruants to remember the young man Absolom 2. Sam. 18. 5. euen as the Lord calles to Satan when Iob must bee afflicted O spare his person O spare his life And this is the reason why the LORD calles vnto all his people to remember those that are in bonds to remember those that are in affliction euen because they are his children Reas 2 The second ground of this point why the Lord is thus pittifull of his afflicted seruants is his owne holy names sake as in Ezek. 39. 24. According to their vncleanenesse I hid my face from them therefore thus saith the Lord Now will I bring againe the captiuitie of Iacob and haue mercie vpon the whole house of Israel and will be Iealous for mine holie name And in the thirtie sixth Chapter of Ezekiel and the twentie one verse the Lord saith vnto Israel that hee had pittie on them for his owne holy name which was prophaned among the heathen where they were scattered for the Lord cannot endure that the heathen should say where is their GOD become Therefore it is that hee calles so vpon all his people to remember those that are in bondes to remember those that are in affliction euen because hee would not haue his Name blasphemed among the heathen Vse The vse serues first for comfort and consolation vnto all those that are in any affliction or distresse whether in the denne with Daniel or in the stockes with Ioseph or in the dungeon with Peter or in the fire with the three children or in the waters with Dauid whether opprest by open enemies with the Isralites or betrayed by secret enemies as Christ whether they are afflicted inwardly in their mindes or outwardly in their bodies Whether in their estates by pouertie or in their names by reproaches in their owne families or abroad with inward feares or outward terrors of what kinde so euer or by what meanes soeuer here is comfort and consolation for them as a manuscript sent from heauen to certifie them that the Lord is very pittifull of them Quest But here a question may bee asked by some afflicted soule How it can bee that the Lord is thus pittifull of them seeing that many times hee lets them alone a long time in great affliction euen to the reproach of the world and the pleasure of their enemies Answ Alas poore soule art thou brought to that estate that thou thinkest his mercy is cleane gone that he hath forgot to bee mercifull or that he hath broken couenant with thee and that hee hath quite forsaken thee it is but thy owne thoughts to thinke so yet be not discouraged it is but the same that hath befalne the very best of Gods seruants as Dauid and Christ for Dauid was so afflicted and so long that he thought the mercies of God were cleane gone and that he had forgot to be mercifull and had quite broken couenant with them and Christ in his agony thought that God had vtterly forsaken him Psal 77. 8 9. 89. 39 49. Math. 27. 46. But they were but words of passion for God was as pittifull of them in their greatest afflictions and loued them as at other times And this Christ knew when he calles him my God my God and Dauid when hee had remembred the yeares of the right hand of the most High and meditated of his workes and deuised of all his acts then he could say Thy way O God is in the Sanctuarie that is that it is too high for flesh and bloud to conceiue of but onely by faith Therefore if thou thinke through thy great affliction that the Lord hath forgot to bee mercifull unto thee consider that it is but the apprehension of flesh and bloud thou must know with Dauid that Gods wayes are in his Sanctuarie the which if thou wouldst attaine to know thou must enter into his Sanctuarie with Dauid Psal 73. 17.
and there thou shalt cleerely see the end of the Lords dealing towards thee and how hee pittieth thee in thy greatest affliction Now the Sanctuarie for the Saints is the sacred Scripture into the which if thou wilt enter with me a while wee will call to minde the waies of God for thy greater comfort 1. And the first steppe shall bee in Gen. 17. 1. where the Lord saith vnto Abraham and in him vnto all the faithfull I am God all-sufficient The second is in Ioshua 1. 5. Where the Lord saith to Ioshua and in him to all the godly as the holy Ghost himselfe doth expound it Hebrewes 13. 6. I will neuer faile thee nor forsake thee 3. The third is in Isay 54. 7 8 9 10 11. where the Lord speakes vnto the whole house of Israel saying For a small moment haue I forsaken theee but with great mercies will I gather thee in a little wrath I hid my face from thee for a moment but with euerlasting kindenesse will I haue mercy on thee saith the Lord thy Redeemer for this is as the waters of Noah vnto mee Yea the mountaines shall depart and the hills be remoued but my kindenesse shall not depart from thee neither shall the couenant of my peace be remooued saith the Lord that hath mercy on thee O thou afflicted tossed with tempests and not comforted 4. The fourth is in Isa 49. 15. Can a woman forget her sucking childe that she should not haue compassion on the son of her wombe yea they may forget yet will not I forget thee 5. The fift is in Isay 57. 18. I haue seene his wayes and will heale him I will leade him also and restore comforts vnto him and to his mourners 6. The sixt is in Isa 61. 1 2 3. The spirit of the Lord is vpon mee because the Lord hath annoynted me to preach good tydings vnto the meeke he sath sent mee to binde vp the broken-hearted to proclaime liberty to the captiues and the opening of the prison to them that are bound to proclaime the acceptable yeare of the Lord to comfort all that mourne to appoint vnto them that mourne in Sion to giue vnto them beauty for ashes the oyle of ioy for mourning the garments of praise for the spirit of heauines that they might be called trees of righteousnes the planting of the Lord that he might be glorified 7. The seuenth is in Isa 66. 5. Heare the word of the Lord ye that tremble at his word your brethren that hated you that cast you out for my names sake saide Let the Lord be glorified but he shall appeare to your ioy and they shall bee ashamed Tho eight is in Isa 66. 10. 11 12. Reioyce ye with Ierusalem and be glad with her all ye that loue her reioyce for ioy with her all ye that mourne for her that ye may sucke and bee satisfied with the breasts of her consolations that yee may milke out and bee delighted with the aboundance of her glory For thus saith the Lord Behold I will extend peace to her like a riuer as one whom his mother comforteth so will I comfort you and ye shall be comforted in Ierusalem 9. The ninth is in Zepha 3. 17. 18 19. The Lord thy God in the middest of thee is mighty he will saue he wil reioyce ouer thee with ioy he will rest in his loue hee will ioy ouer thee with singing I will gather them that are sorrowfull for the solemne assembly Beholde at that time I will vndoe all that afflict thee and I will saue her that halteth and gather her that was driuen out and I will get them fame and prayse in euery land where they haue beene put to shame 10. The tenth is in Psal 34. 19. Great are the troubles of the righteous but the Lord deliuereth him out of them all 11. The eleuenth is in Psal 97. 11. Light is sowne for the righteous and ioy for the vpright in heart 12. The twelfth is in Psal 126. 5 6. They that sowe in teares shall reape in ioye hee that goeth foorth and weepeth bearing pretious seede doubtlesse shall returne with ioy bringing his sheaues with him 13. The thirteenth is in Gen. 22. 14. In the Mount will the Lord be seene The fourteenth is in Deut. 32. 36. The Lord shall iudge his people and repent himselfe for his seruants when hee seeth that their power is gone Here are fourteene steps answerable to those fourteene excellent songs called Psalmes of degrees by which wee may ascend vp into the holy Temple of God where we shall heare that melodious harmony of sweete melody sounding in our eares which will cause our hearts exceedingly to reioyce though now for a season Iam. 1. 2. if neede require we are in heauinesse through manifolde tentations 1. Pet. 1. 6. And now being by faith ascended into the Sanctuary of the Lord if we trace him Psal 106. 44 45. Psal 105. 8. 42. from one end thereof vnto the other we shall finde that he neuer forsooke any of his in their affliction but euer when they called vpon him and turned vnto him he heard and answered and deliuered them out of their distresse either by remoouing the affliction from them or them from it as the booke of Iudges doth plentifully witnes and in the 107. Psal how oft is it said that when they cried vnto the Lord in their trouble he deliuered the out of their distresse But yet if the tentation lye sore vpon thee by reason of thy great affliction that thou mayest yet doubt of the mercy and truth of God towards thee and thinke that he hath forgot thee consider what the Lord himselfe sayth in the Psal 105. 8 9 10. That he remembreth his couenant for euer and his word to a thousand generations euen the couenant which he made with Abraham his oath vnto Isaack and confirmed the same vnto â—acob for a law and to Israel for an euerlaâ—ting couenant And that we may bee fully confirmed in the truth of this doctrine â—hat God is very pittifull of his afflicted seruants seeing it is so hard to fasten it vpon vs in our passions let vs further consider 1. First how highly the Lord is displeased and offended with the instruments of their afflictions what reuenge he hath and is purposed to take not onely on particular persons as Pharao Rabsheca and Herod but also on whole peoples and nations as the Egyptians by drowning them in the midst of the sea the Babylomians by dashing their young against the stones the Iewes by scattering of them on the face of the earth and the Antichristian Romanes by powring on them the full violes of his wrath yea by consuming of them vtterly with the breath of his mouth and the brightnes of his comming yea it is as the Apostle saith a righteous thing with God to recompence tribulation to them that trouble you and to you that are troubled rest when the Lord Iesus shall appeare 2.
entring into the Sanctuary of God also I haue shewed what the Sanctuary is and how they may behold God walking therein for their greater comfort Now considering also the weight of the word Remember that it exempts none for if the Lord should haue saide Releeue them many haue it not if hee should haue saide speak for them many are bard from it with Hester vnlesse they venture Hest 4. 16. their liues or liberty if hee should haue said fight for them many may not if hee should haue said deliuer them many cannot and therfore he saith Remember them which euery one may for this breakes through all lettes neither farrenesse of place nor opposition of power nor difficulty of danger can let but euery one may remember them None can complaine of the poorenesse of their estate the weakenesse of their bodies the disability of their nature nor the tendernesse of their sexe for euery one may remember them by praying for them sighing for them groaning for them and so mourning and suffering with them This will stretch euen from the city of Shushā throughout al the 127. Prouinces of the King Ahashuerose the opposition of great Haman cannot let nor the presentnesse of their danger preuent it nor the tendernesse of Hesters sexe hinder it We may many times want eyes to see them or times to visite them or opportunity or meanes to minister vnto them but wee shall neuer want occasion nor meanes to remember them if we be not wanting in affection towards them And therefore seeing my ability could not doe that I would I thought it my duty to doe that I could and therein haue endeauoured to stirre vp others that are better able to doe what they should whether in the Kings Court with Nehe. 1. 4. Hest 5. 2. 1 Sam. 20. 4. Ier. 38. 7 8. Act. 5. 34. Ier. 9. 1. Psal 74. Nehemiah or in the Kings fauour with Hester or of the Kings seede with Ionathan or one of the Eunuchs with Ebedmelech or one of the coūcel with Gamaliel whether they are Prophets of the Lord with Ieremiah or Gouernours of Common-weales with Dauid not doubting but this motiue shall haue good successe seeing they are not my words but the words of the Lord of hosts euen the God of heauen and earth that doth require it and seeing that the dutie is weightie though the performance bee easie and yet euery one by nature backeward hereunto Let this present Treatise be a meanes to prouoke others who are far more able to set penne to paper and to shew thereby not onely their remembrance of those in bonds but also to stirre vp others according to their place to mind the same seeing the State of the Church calles for it like that in Ieremy Lamen 1. 12. And thus not longer hindering of thee from the worke it selfe wherein if you finde any benefite giue God the prayse and let me haue the benefite of thy prayers I leaue it to thy holy meditations and thy selfe to Gods gracious visitations wishing as much good to thy soule as thou canst desire prosperity to thy body Farewell in the Lord In whom I rest euer thine if thou be his E. D. The seuerall points of doctrine which in this insuing Treatise are at large confirmed and applyed From the exhortation 1. THat in effecting our saluation the Lord doth more manifest his loue then shew his power 2. That the Lords words come not lightly nor slightly from him but with abundance of affection and earnestnesse 3. That it is a speciall duty laid vpon vs by God himselfe to remember those that are in bonds From the direction 1. That the Lord in his word doth not barely exhort vs to doe his will but is very diligent to direct vs in the manner how to doe it 2. That the Lord is very strict in the obedience of his will 3. That it is not enough to doe holy duties but we must be very strict in the manner how we doe them From the words in particular 1. That the Lord would haue vs take great notice of the affliction of his people 2. That naturally we are very subiect to forget the afflictions of Gods people 3. That the people of God in al ages haue beene subiect to bonds and afflictions 4. That we ought so to minde the afflictions of Gods people euen as though wee our selues were afflicted in the body From the words in generall 11. That the Lord is very pittifull of his afflicted seruants A Memento for Christians HEB. 13. 3. Remember those that are in bonds as though you were bound with them and them that are in affliction as if you were also afflicted in the body THe summe of which words is an exhortation to a dutie with a direction for the manner how to performe the same In the exhortation wee may obserue the earnestnesse of it Remember those that are in bonds In the direction the strictnesse of it euen as though we our selues were afflicted in the body These words as they are a perfect sentence of themselues so they need not much to be stood vpon for the explication the latter part expounding the former For by bonds is not meant onely chaines and imprisonment but all kinde of reproches aduersities and persecutions that come vpon vs for the truthes sake as is plaine by the word affliction Therefore let vs see what instruction the Lord doth afford vs in the same in the which for orders sake we will first obserue the exhortation secondly the manner of it which consists in the earnestnesse of the words and thirdly the dutie we are exhorted vnto In the direction we will first obserue the direction it selfe secondly the manner of it consisting in the strictnesse of the words and thirdly the thing we are directed in And after wee haue thus considered of the words as they are laid downe by the Lord for exhortation and direction we will consider of the words themselues as they lie in the text wherein wee will obserue first what wee must doe Remember secondly who those in bonds and thirdly how euen as though we were bound with them and lastly wee will consider of the words in generall taking them altogether and obserue from them what they then doe naturally afford in one point for the accomplishment of which worke so that God may haue glory and each of vs benefit he that openeth and no man shutteth and shutteth and no man openeth vouchsase his speciall presence for direction and assistance Amen In that the Lord who hath made all things and gouernes all things and therfore hath power ouer all things need but command and might be obeyed yet of his free grace doth so stoupe vnto vs as to exhort where hee might compell Wee learne thus much Doct. 1 1. Doct. That in effecting our saluation the Lord doth more manifest his loue then shew his power the truth of which point as it is cleere from the text so also it will euidently apeare if
wee doe duly consider of all the parts of our saluation the beginning the degrees the meanes the manner the causes and the effects they all preach vnto vs of nothing else but the loue of God For the beginning of it as it is manifested vnto vs in Gen. 3. What should moue the Lord to make that gracious promise that the seed of the woman should breake the serpents head but his free loue wherewith he loued vs from the foundation of the world For the degrees of it what should moue the Lord to send his Sonne into the world in the fulnesse of time to fulfill all righteousnesse and by his death to purchase vs saluation and life but because he loued the world Iohn 3. For the meanes of it what should moue the Lord to giue his iudgements vnto Iacob his statutes and his ordinances vnto Israel but because he had a fauour vnto them for he hath not dealt so with euery nation Psal 147. For the manner of it what should moue the Lord to vse so many exhortanions perswasions inuitations and allurements but only his loue because hee would not that wee should die Ezek. 18. For the cause of it where is it to be found but in the loue of God Deut. 7. And for the effects which is grace here and glory hereafter what doth it shew vnto vs but the loue of God that where he is there we might bee also Iohn 17. By all which it is euident that in effecting our saluation the Lord doth more manifest his loue then shew his power Reas 1. The reason is first because his mercy is Math. 5. 45. ouer all his workes Reas 2 Secondly because mercy pleaseth him Mich. 7. 18. he delights himselfe in shewing mercy and manifesting his loue Reas 3 Thirdly because there is no other way would serue turne to effect our saluation his power would destroy vs his iustice would condemn vs. It is his mercy loue Rom. 5. 8. that must doe vs good This point being thus proued both by Scripture and reasons the vses follow Vse 1 And first it serues for instruction to teach euery one of vs to take notice of the loue of God towards vs in effecting our saluation and to cry out with the Apostle O the Eph. 3. 18 19. heigth and depth the length and bredth of the loue of God towards vs in the beginning the degrees the meanes the manner the causes and effects of our saluation 2. Secondly it serues for imitation to all those that any way are instruments in the saluation of others not so much to shew their power authority they haue receiued asto manifest their loue towards Gods people to say with the Apostle that the 2 Cor. 5. 14. loue of Christ constraines vs for in this they follow the best master that euer taught 3. Thirdly it serues for exhortation vnto euery one to praise God for his mercy like as for our preseruation Psa 107. 12 by his prouidence so especially for our saluation by his loue Psal 103. 4. Fourthly it serues for reproofe of all those whom God hath made instruments in the salutation of others that stand more to shew their power and authoritie then to manifest their loue in this they leaue the example of Christ and follow Antichrist 5. Fiftly it serues for consolation vnto all those that haue part in the saluation brought vnto them by the Lord Iesu they haue so many testimonies of the loue of God as they haue experiments of the worke of their saluation So much for the first point in the exhortation the manner followes which shewes the earnestnesse of it in the word remember from whence we learne Doct. 2 That the Lords words come not lightly from him but with aboundance of affection and earnestnesse as is cleere not only in this place remember those that are in bonds which shewes the earnestnesse of his affection but else-where Oh that my Deut. 32. 29. people would haue heard oh that they would vnderstand oh that they would remember their latter end and sometime why will yee Ezek. 18. 31. die O house of Israel which plainely proues the truth of this point that the Lords words come not lightly nor slightly from him but with aboundance of affection and earnestnesse Reas 1 The reason it is in a matter of great weight it concernes his owne glory and the saluation of all his people The point being thus proued both by Scripture and reason the vses follow Vse 1 And first it serues for instruction to teach vs diligently to attend vnto the words of the Lord because they are spoken with such abundance of affection and earnestnesse As also in that it treats of a matter of such great weight and moment and thirdly in that the speaker is so great a personage euen the Lord himselfe the least of which motiues is sufficient to draw attention in matters of lesse moment Vse 2 Secondly it serues for imitation to all those that handle the word of the Lord to speake it as the word of the Lord that is as in the plainenesse and euidence so also in the power of the Spirit with aboundance of affection and earnestnesse for it is a matter of great weight they are arbitrators between God and his people they are making a loue-day and a reconcilement betweene God and man therefore 2 Cor. 5. 20. they should with the Apostle say As though God did beseech you by vs we pray you in Christs steed be you reconciled to God Rom. 12. 1. And in another place I beseech you by the mercies of God that you giue vp your selues a liuing sacrifice holy and acceptable vnto God Vse 3 Thirdly it serues for reproofe of all those whom God hath called to the handling of his word and yet doe it so lasily and carelesly as though they cared not whether they speake or no which sheweth euidently that seeing they come not in the power neither haue they the spirit of Elias for it is said of Christ that he spake with authority and not as the Scribes in which words there is a plaine difference betweene the ministery of Christ and those of antichrist those of Christ as they come in the name so in the power also those of antichrist come in the name onely which howsoeuer they may be great scholiers and bee of great note in the Church euen as the Scribes and Pharises Mat. 5. 20. were yet our righteousnesse must exceede theirs els shall wee neuer enter into the kingdome of heauen For these men handle not the word as the word of God nay not as the cause of men for if they were made arbitrators betweene men oh how earnest they would be oh how full of affection how full of power in perswading and intreating But now in the cause of God they are frozen vp as it were vnlesse it bee in respect of titles or personall wrongs then they will bestirre them euen
to spend whole sermons on it which sheweth that they preferre themselues and the cause of men before the cause of the Lord who is Almighty Therefore because they respect the Lord no more now he will respect them no whit hereafter for howsoeuer they may come with their fellowes and pleade Lord haue wee not preached in thy name yet because it hath beene but in the name onely hee will say vnto them Depart from me ye cursed into euerlasting fire I know you not 4. Fourthly it serues for consolation to all those that in handling the word of God take this course to imitate the Lord herein for howsoeuer it may not bee liked of the most yet we know that it is approoued of the best And howsoeuer they may be called hotspurres thought to be too much of the Spirit yet it is better to bee blamed of the world to bee too much of the spirit and liue then to be Rom. 8. 13. blamed of God to bee too much of the flesh and dye And so much for this point concerning the manner of the exhortation the duty that wee are exhorted vnto followes that is that we remember those that are in bonds from whence wee learne this lesson Doct. 3 That it is a speciall duty laid vpon vs by the Lord himselfe To remember those that are in bonds to remember those that are in affliction The truth of which as it is cleere from the text in that the Lord is so earnest and diligent in the pressing of it so also in that he hath taken such vengeance not onely on those which haue beene instruments of their sorrow as on Pharao Amelecke Exod. 14. 24 Isa 37. 36 37. Iudg. 5. Rabsheca and the rest but euen of those who haue not helped them in their sorrowes as Curse ye Meroshe because they came not to helpe the Lords people and Amo. 6. Woe to those that are at ease in Sion and are not sorry for the affliction of Ioseph therefore shall they goe captiue with the first their sorrow is at hand Reas 1 Now there can no other reason bee giuen of this but the will of God of which to aske a reason as an ancient Father saith is to seeke that which is not to bee found or to passe by an vnpassable way Argu. For his will being our rule of life those that seeke to passe those bounds may expect nothing but death for he willes it onely because it is his good pleasure so to do which reason should serue in stead of a thousand for if the will of a king will so preuaile with vs especially if we know that it is his good pleasure so to haue it Oh how then should the will of God who is King of Kings and Lord of Lords that great Iehouah whose name is Iam perswade vs to obedience Vse 1 The vse of this point is first for instruction to euery one high and low rich and poore to set to the practise of this duty for it is required of vs by God himselfe as well as any other part of his worship as hearing the word receiuing the sacraments or calling vpon the holy name of God it selfe The motiues hereunto are these following and they are drawne partly from God partly from men those from God are drawne partly from the will of God and partly from the sake of God those from men are drawne partly from others partly from our selues Those from others are drawne partly as they stand in relation to vs. Those from our selues are drawne partly from the benefite we shall reape if we do it and partly from the euill that will insue if wee doe it not The first motiue then to stirre vp euery one to the diligent practise of this duty is because it is the will of God God doth earnestly require it the which if we would but duly consider when wee looke vpon the affliction of Gods children or doe but heare of it in any kinde that they are afflicted in their estates in their names in their persons or in their liberty if I say that wee doe but duely consider of this present text that it is the Lords will that we should remember them it would be motiue sufficient to stirre vs vp to the practise and performance of this duty 2. The second motiue is drawne from the sake of God because they are his Saul Saul why persecutest thou me Act. 9. And in Hebrewes 11. Moses in saide to esteeme the rebuke of Christ greater riches then the treasure of Egypt Marke hee saith The rebukes of Christ shewing that the afflictions of his people in all times haue beene his affliction therefore if we would take to heart to see the Lord Iesus Christ in his owne person to bee afflicted imprisoned reuiled and persecuted oh then let vs remember the bonds and the afflictions of the people of God for they are his they are his bonds they are his afflictions they are his rebukes they are his persecutions therefore if any thing will mooue vs the due consideration of this will 3. The third motiue is drawne from men and first from others as they stand in relation vnto God being his children for 1. Ioh. 3. 1. 1. Ioh. 5. 1. all true beleeuers are the sons of God they are borne of God now the consideration of this that all the people of God are Gods owne children will be a great motiue to cause vs to take to heart their bonds and their afflictions for if the children of a King being in a strange land where they were not knowne should be in great calamity and distresse it should be manifest to some other by their princely carriage or by their honorable speech that they were the children of such a King that were a great Monarch on earth O how would these men labour to deliuer them and free them partly by their suits telling their aduersaries that they must take heed what they doe They are honourably descended that they are children to such a King and heires apparant to such a kingdome well knowne in their owne coūtrey And thus hauing deliuered them o how would they straine themselues to doe them good by letting them dwell in their owne houses feede at their owne tables and lodge in their owne beds perswading themselues that when the King their father should heare of it they should be richly rewarded for the same although happily they know not their fathers minde how hee stands affected towards them nor the power of the king how hee is able to steed them or at least it may be a long time ere the king might heare of it Now beloued all the people of God are Gods owne children who is the Lord of Lords and King of Kings the great Monarch of heauen and earth and they are in this world as in a strange countrey where they are not knowne for the world knowes them not by reason wherof Ioh. 15. 19 they are many times in
motiues that haue beene alleadged the benefites that it will affoorde laide downe by the Apostle himselfe in the 2. Cor 9. and that is it wil cause God to be praysed the necessity of the Saints to be supplied and our selues to be inriched and that in 3. things in out soules in our estate and in our names Quest But here a question may be asked what is meant by remembring of those that are in bonds and those that are in afflictions Ans vnto which I answer that howsoeuer it is exprest in the 2. part of the text and shall more fully bee handled there yet seeing that it is necessarily raised in this place I answer that to remember the afflictions of Gods people so as the Lord doth require in this place is to take their afflictions as our owne Now if wee were afflicted in our owne bodies euery one knowes what we would doe there need not much inquiry what we should doe euen presentâ—y seeke all lawful means of ease and help all lawfull means I say not in sciknes or â—osse to seeke to witches or wizzards nor to ease the body to afflict the soule by doing any vnholy vniust or vnwarrantable thing for this were to bee eased of a small and little affliction to bring vpon our selues an intolerable burden for a wounded conscience who can beare yea this were in stead of a blessing to bring a curse But they will vse all lawfull meanes for ease and helpe euen so should wee for the people of God that is if they bee afflicted in their names seeke to cleere them if in their estates seeke to releeue them if in trouble seeke to deliuer them But if it so fall out that when wee haue done all that wee can and yet cannot bring to passe the thing wee desire as sometimes it may so fall out in case of the body as the woman that spent all that euer shee had on Physitians Mar. 5. 26. and yet could not bee healed nor cured Then wee must euen sit downe vnder the burden mourning with the people of God not only for them but with them and so helpe to beare the burden with them waiting euery fit occasion for help like the poore man that sate by the poole waiting the moouing of the waters I doe Ioh 5. 5. not say we must lye downe vnder the burden as weary of it but to sit downe vnder it the better to nestle our shoulders vnder it resoluing to beare it vntill the Lord shal take it off And thus much for the vse of instruction Vse 2 The second vse is for examination to try whether we haue thus remembred the affliction of the people of God yea or no and vpon due tryall made if that we finde that we haue come short of this and in stead thereof haue made our remembring of them to rest onely in words saying God helpe them I am sorry for them and 1. Ioh. 3 18. the like an ayrie kinde of remembrance and hast not spent all that thou hast on Physitians nor solde all thou hast and laid it downe at the Apostles feete although happely thou maist some part with Ananias and Saphira nor hast wished Act. 5. 1. thy selfe to bee raced out of the booke of life for thy brethrens sake howsoeuer these Rom. 9. 3. are rare examples and that some thinke they belong not to vs now and that Paul and Moses erred in their passions they are much deceiued for God requires them as strict at vs now as then hee did and Gods glory in the saluation of all his people ought to bee preferred before our owne saluation Therefore howsoeuer thou haue gone farre yet if thou hast not gone thus farre know that thou hast not done yet that thou shouldest haue done therefore let it humble thee yea let it serue to further thy humiliation at this present time that thou hast not only failed in a duty but in a speciall duty required of thee not onely by precept but also by example yea prouoked thereunto by so many strong motiues And let it quicken thee vp for time to come to settle throughly vpon the performing of this duty yea to make conscience of it as of hearing the word receiuing the Sacraments or prayer it selfe If any yet shal through too much worldlines obiect against this and thinke that it is a little too strict and thinke that hereby they should bee depriued of being masters of their owne goods I answer That wee haue nothing but what we haue receiued and haue wee receiued it for our selues No for the heathen can answer that man is not borne wholly for himselfe but partly for his countrey but diuinity teacheth vs that man is not borne in part but wholly for the Church of God euen to the laying downe of our liues if need be for the testimony of the truth for the brethrens sake Rom. 9. 3. as Paul saith Phil. 2. 17. Yea though I bee offered vp vpon the sacrifice and seruice of your faith I am glad and reioyce with you all And so much is implyed in the story of the talents that what gifts wee haue receiued from the Lord whether concerning the inward or outward man they should bee wholly imployed to his vse and this euery one will grant in respect of the inward gifts as wisedome knowledge vtterance boldnesse memory or the like that wee haue not receiued them for our selues alone but for others And shall wee bee so lauish in the more excellent and so spare in those that are more meane Fye fye therefore of our owne mouths shall we be condemned Indeed wee must not loue others better then our selues nor giue so much to one as vtterly to disable vs from giuing to another yet thou must measure it at least by this rule To doe to others as thou wouldest that others in thy estate should doe by thee if thou were in their case Hast done what thou canst for them it is well Hast thou ventured thy office with Nehemia or thy pleasure with Moses or thy life with Hester Nehe. 2. 5. Heb. 11. 25 Hest 4. 16. Nay hast thou prayed for them sighed for them groned for them Yea hast thou beene heauy for them Yea hath thine eye broken thy heart with sight of their sorrow Hast thou neither eate nor Lam. 3. 51. drunke for three whole dayes for them Hest 4. 16. Nay hast thou abstained from pleasant fare for three whole weekes of dayes for them Nay hast thou giuen no quiet rest Dani. 10 2. Isay 66. to thine eyes nor to thine eye-lids till thou hast seene some rest for the people of God Yea hast thou called thy childes name Ichabod when thou hast heard that 1 Sam. 4. 21. the enemies haue preuailed ouer Gods people and so to take the glory from Israel Haply to sell some part of thy possession thou thinkest it much yet some haue done it which yet were as farre Acts 2.
45. from community of goods some ignorantly dreame of as they were from other of their idle fantasies they had community in vse indeed but not in propriety but to venture life is more yet some haue done it as Hester If I die I die To venture thy office thou thinkest is much yet some haue done it as Nehemia To venture the displeasure of a King thou thinkest is much yet some haue done it as Jonathan To build an house for them thou thinkest it much yet some haue done it as the Sunamite To entertaine them in house thou thinkest is much yet some haue done it as Abraham and Lot But for a night or two it may bee thou couldest be content but for a longer time thou thinkest it much yet some haue done it as Simon the Tanner To become poore to make others rich thou thinkest it much yet some haue done it as Christ to giue beyond ones ability thou thinkest is much yet some haue done it as the Macedonians to ioyne in prayer for them with the bretheren thou thinkst is much yet some haue done it as in the house of Mary to speake to the King for them thou thinkst is much yet some haue done it as Ebedmelech the blacke more to forsake the treasure of a kingdome and the pleasures of a Court for them thou thinkst is much yet some haue done it as Moses Well if none of these precepts nor motiues nor examples will preuaile with thee to cause thee to Remember them that are in bonds to helpe them the Lord shall send them helpe and deliuerance from some other place But thou and thy fathers house shall be destroyed yea thou Hest 4. 14. shalt be the first that shall goe captiue Amos 6. Yea if thou wilt not yet remember them the Lord will send them helpe some other way but it shall not be to thine honour Iudges 4. 9. The Lord shall sell them into the hands of a woman that is will raise vp some weeke meanes to relieue them for hee will send some Rauen to feed them or cause some Gamaliel to speake for them or some Iayler to fauour them or he will feed them with Angels food or else cause that their feet shall not swell nor their garments to waxe old for 40. yeeres or to cause their meale and their oyle miraculously to increase or at least cause them to like better with water and pulse then thou shalt with the kings fare when as thou shalt haue that blacke brand set vpon thee by the holy Ghost himselfe 1 Ioh. 3. 17. how dwels the loue of God in him But if any shal yet obiect that they would bee more forward but that there are so many hypocrites that in releeuing of the Saints many times they should feed the vnworthy Answ I answer that if thou giuest to any one in the name of a disciple that is whom thou seest by profession to be a disciple thou shalt not lose thy reward and it is farre better for thee to set before thee the example of Abraham and Lot who in entertaining strangers receiued Angels into their houses So thou knowest not whether in relieuing of the saints thou shalt relieue Christ him-himselfe not as some foolishly think that he comes in the shape of an old man but we are sure that he euer comes vnto vs in his members and better it were that our goodnesse should extend to all then that Math. 25. 40. Gal. 6. Math. 5. any of the houshold of faith should want as the Lord who lets his Sunne to shine vpon the good and bad vpon the iust and vniust Now if any shall say that they would doe more good but they want oportunity I answer if that they doe what good they can and desire to doe more good if they could the Lord will accept the will for the deed and let this text as a shrill trumpet euer sound an alarme in thy ears that thou maist remember those that are in bonds and then thou shalt neuer want oportunity to remember them at least in thy prayers Vse 3 The third vse is for terror to all those that are negligent in this dutie they doe not only depriue themselues of many blessings but also pull vpon themselues horrible iudgements as before hath beene shewed that howsoeuer they may abound with these outward things yet it will stand them in no sted at the day of account Math. 25. but to further their condemnation Vse 4 The fourth vse is for comfort and consolation to all those that haue bin and are forward in this duty they take the best course to inrich themselues here and to assure themselues of heauen hereafter for they make God their debter for hee that giues vnto the poore lends vnto the Lord. Now what though money be short in thy owne purse yet if it bee in a sure hand thou wilt not care but whatsoeuer thou giuest or bestowest on the afflicted Saints of God thou lendest vnto the Lord who is a sure paymaster that will not faile thee at thy need And thus much for the point concerning the duty contained in the exhortation the direction followes from whence we learne this doctrine Doct. 4 That the Lord in his word doth not barely exhort vs to doe his will but is very diligent to direct vs in the manner how to doe it This is cleere from the text and most plentifully shewed in the Scripture I will Luk. 1. 74. but instance one place in the first chapter of Luke there is a duty required of vs to serue God But is that all No hee addes the manner also how we must doe it that it must bee in holinesse and righteousnesse and that without feare before him all the daies of our liues and this is typed out vnto vs in the old Testament in the building of the Tabernacle Moses must doe all things according to the patterne shewed to him in the mount Exod. 25. 40. And of the house of the Lord which were representations of Gods outward worship both the goings out and the commings in with the whole forme thereof must bee kept Ezek. 43. 11. and 46. 9. And as this serued for the old Testament so it is in the new for Christ is faithfull in all his house as Moses Moses as the seruant Christ is as the Sonne ouer his owne house whose house we are Heb. 3. 2. 1 Tim. 3. 15. Reas 1 And this the Lord doth because hee would haue vs bring nothing of our owne into his sacred worship but as Moses must make all things in the Tabernacle according to the patterne shewed him in the mount and the whole forme of the house must be kept both the length and breadth and height and limits of it round about so wee must doe nothing in the worship of God neither for forme nor fashion of it but according to the patterne shewed vnto vs in the reuealed will of God 2. Secondly hee doth it because hee would
leaue no scruple nor doubt in the minde of his people Vses The vse of this serues first for information to shew vs the perfection of the Scriptures as it is said in Timothy that it is able to make the man yea the man of God 2 Tim. 3. 17. perfect yea absolutely perfect vnto all good workes Vse 2 Secondly it serues for instruction to euery one to rest onely on the word of God as on a perfect and sufficient rule to direct vs both in the matter and manner of Gods worship that as we make it our ground for the matter so our rule for the manner of his worship also Vse 3 Thirdly it serues for imitation vnto all the Ministers of the word that in their ministery they vse not bare exhortations but after the example of God himselfe that they adde direction for the manner how they should doe the will of God Vse 4 Fourthly it serues for reproofe and first of all those that rest not on the word of God alone for direction in the matters of saluation Secondly of those that rest on it for the matter but not for the manner they thinke this a little too nice Thirdly it reproues those Ministers that in their ministery take not this course and fourthly it serues to reproue those that mislike with those that doe take this course thinking them too precise Vse 5 Fiftly and lastly it serues for comfort and consolation of all those first that rest on the word of the Lord only for direction both for the matter and manner in the worship of God they rest on a sure rule Secondly those Ministers that take this course in their ministeries they follow the best example Thus much for the direction the strictnes of it followes from whence we learne Doct. 5 That the Lord is very strict in the obedience of his will This is cleere from the text Remember those that are in bonds But is that all No it must be as though yee were bound with them and in Luk. 1. Wee must serue the Luk. 1. 75 Lord in holinesse and righteousnesse But is that all No it must bee without feare before him all the dayes of our liues And in Dauids exhortation to his sonne Solomon Know thou the God of thy fathers saith he and serue him Is not that strict enough No it must bee with a perfect heart and a willing minde 1. Chron. 28. 9. Yea this is plentifully cleered throughout the whole Scripture not onely in the precepts of the Law but of the Gospell also the law saith Thou must obserue Deut. 12. 32. all things that are written in the Law to doe them The Gospell saith Hee that lookes on a woman to lust after Math. 5. 28 her hath committed adulterie with her already in his heart and hee that is but angry with his brothers vnaduisedly Math. 5. 22. is guiltie of murther and hee that doth but couet that which is anothers in his eye or in his heart is guiltie of theft And Iames saith hee that obserues the whole Law and Iam. 2. 10. yet failes but in one point is guiltie of all And Moses wee know was barred from entring into the land of Deut. 32. 50. Canaan for that wherein wee can scarcely perceiue hee sinned By all which it is manifest that the Lord is very strict in the obedience of his will Reason The reason is because the Lord seeth how subiect we are to run into by-pathes if he doe but giue vs the least libertie or that he doe but lay the reines in our neckes Vse 1 The vse serues first for information to informe our iudgements of the great loue of God towards vs and care ouer vs for our saluation in that he doth not onely exhort vs to obedience but doth it with aboundance of affection yea doth not onely earnestly exhort vs to doe his will but also doth adde a direction and that very strict to haue vs walke in obedience before him and all for our good to bring vs to saluation Vse 2 Secondly it serues for defence of all those that in the vprightnesse of their hearts indeuour to walke in all strict obedience before their God against all the calumniations not only of those dogges that lie barking without but also of those wily foxes that lie nibling within that cry out against all those that exceed them in obedience saying they are too forward that they are more precise then wise and the like These are they that loue to sleep in a whole skinne according to the prouerbe they will hold profession so long as they may keepe their liuings too and no longer according to the saying they would goe to heauen in a hay-barne but I may adde in a halter for they may as well expect to goe to heauen in a halter as in this halting way I speake not of the 1 King 18 21. Martyrs that questionlesse went to heauen as well by this death as by any other but of the tibernites that are enemies vnto Such are Church Papists the truth of God that thinke the sufferings of the Saints to be iust vpon them if it haue beene for any thing wherein themselues come short not considering that we must keepe the true patterne of wholsome words which we haue learned 2 Tim. 1. 13. And that our righteousnesse must exceed the righteousnesse of the Math. 5. 28 Scribes and Pharisees or else we shall neuer enter into the kingdome of heauen But these are they that desire to make a Gal. 6. 12. faire shew in the flesh which would haue others to be like them only because they would not suffer persecution for the crosse of Christ but God forbid that wee should reioyce but in the Crosse of our Lord Iesus Christ whereby the world is crucified vnto vs and we vnto the world for in Christ Iesus nothing will auaile but a new creature and as many as walke according to this rule peace shall bee vpon them and mercy and vpon the Israel of Gal. 6. 16. God Vse 3 Thirdly it serues for exhortation vnto euery one of vs to bee very strict in our obedience howsoeuer wee may incurre the name of precision or the like seeing the Lord doth require it of vs. Fourthly Vse 4 it serues for imitation to all those that are put in trust with the saluation of others to take this course not only earnestly to exhort and to adde direction to their exhortation but also to presse their people to a strict obedidience wee see it is the example of God himselfe Vse 5 Fiftly it serues for the reproofe of all disobedient persons they are left vtterly without all excuse what could the Lord doe more but first louinglie exhort vs yea with earnest affection to yeeld obedience yea to direct vs in the manner and lastly to presse vs with a strict rule of obedience Now if thou art yet disobedient thou maist laie thine hand vpon thy mouth and
rest onely in the doing of holy duties and neuer care for the manner how they doe them they will preach the word heare the word receiue the Sacraments fast pray giue almes but neuer respect the manner how they doe them neither for the inward nor outward man Now howsoeuer these are holy duties as they are commanded of God yet because they are performed vnholily the Lord doth no more respect them then the cutting off of a dogs necke or the offering of swines blood or of manslaughter which are all things most hatefull and abhominable vnto him Isa 66. 3. Obiect But is it not well to do the wil of God may some say Ans I answer yea so you doe it according to the will of God otherwise thou maiest do the wil of God in some sence be a Pharaoh Yea thou maiest doe the will of God and be a Rabsheca and a Nebuchadnezzar and be a Pilate yea thou mayest doe the will of God and be a diuell For it is not enough to doe the will of God but we must doe it according as we pray On earth as it is in heauen for it is the will of God of preach the word yet if it bee but in the name onely and not in the power and euidence of the Spirit he shall say to thee Depart from me I know you not It is the will of God to heare the word yet if any cause diuision contrary to the truth which we haue learned wee must auoyde Rom. 16 17 them It is the will of God to heare the word yet we must come with honest harts els it will not bring foorth fruit in vs wee must come with hungring affection else we shall not be filled with it yea we must heare in faith els it will not profit vs. So Heb. 4. 2. it is the will of God to receiue the Sacraments yet saith the Holy Ghost Let a man examine himselfe and so let him eate and so let him drinke otherwise thou mayest bee guilty of the body and blood of the Lord. So that thou mayest preach the word and bee shutte out from the presence of God heare the word and reape no profite by it communicate in holy things and yet bee spued out of the mouth of God yea receiue Reu. 3. 15. the Sacraments and yet eate and drinke damnation vnto thy selfe So that it is not enough to heare with Herod pray with Balaam preach with Iudas which yet are all good for the matter being the will of God yet because they failed in the manner they failed also in receiuing any benefite by their worke Vse 3 Thirdly it serues for a comfort consolation vnto all those that do the will of God according to the will of God that performe holy duties holily that haue respect as well to the manner how they do as to the matter what they doe I may say of them as the Psalmist saith They do no iniquity they walke in his wayes therefore Psal 119. 3. blessed are they Vse 4 Fourthly it may serue for a iust defence of all those that notwithstanding they may partake in holy duties for the matter yet dare not when for the manner they cannot doe the will of God for they know it is not enough to doe the will of God but that they must be very strict in the manner how they doe it and howsoeuer they chiefly delight in the holy things of God knowing the benefite of them yet they haue learned to preferre Gods glory by doing no euill before their owne saluation yea to damne themselues before God should lose one iotte of his glory Therefore those are much to blame which censure Gods children which through tendernesse of conscience dare not ioyne with them in their worship But most of all are they worthy blame that not onely vnaduisedly meddle with the holy things of God themselues but rashly and willfully require others to doe the same as in the Papacy in Queene Maries dayes many of the Martyrs were compelled to cap and kneele and crouch yea to put on their Idolatrous apparrell although it receiued but little honour by them as in the history of Doctor Taylour who when he had a deale of their trumpery Foxe in the 1385. pag of his 2. history on his backe leapt and skipt saying Beholde what a braue foole am I. Thus haue we by Gods assistance gone through the exhortatiō vnto the duty with the direction added how to performe the same Wherein wee haue considered of them first as they are laide downe by the Lord with the earnestnesse of the exhortation and strictnesse of the direction Secondly as they require duties from vs in two points Now wee will consider of the words seuerally as they lye in the text And first of the word Remember which signifieth two things either to mooue attention or to put vs in minde of our forgetfulnesse in the first vse or acceptation it is al one with the word Selah or behold whence we learne Doct. 7 That the Lord would haue vs to take great notice of the affliction of his people This is plaine from the text and prooued plentifully throughout all the Scripture Reas 1 The reason is because they are precious Psal 116. in the sight of God for Precious in his sight is the death of his Saints and those that touch them touch the apple of Zechar. 2. his eye Reas 2 Secondly because of their dignity they 1. Pet. 2. 9. are all Kings and Priests and Senatours Vse 1 The vse serues first for instruction vnto euery one Not to passe by the affliction of the people of God as a thing of no weight or of no respect seeing they are so pretious in the sight of God euen as the apple of his eie and in themselues such an honourable people all Kings all Priests all Prophets being annointed with the oyntment of God 1. Ioh. 2. Vse 2 Secondly it serues for reproofe first of all those that are instruments of their afflictions 2. those that passe by their afflictions without any respect 3. those that take notice of them yet doe not duly respect them as they should Vse 4 Thirdly it serues for a consolation vnto all those that doe duely take to heart and remember the afflictions of the people of God The word Remember being taken in the other signification or acceptation to put vs in mind of our forgetfulnes is all one with that in the beginning of the 4. commandement whence we learne Doct. 8 That naturally wee are very subiect to forget the afflictions of the people of God for proofe whereof wee neede to goe no farther then to our selues for how often haue wee heard of their affliction and how soone haue wee forgot it euen with the hearing But if at any time wee haue had any further purpose to remember them how soone hath it beene forgot by euery light occasion Reas The reason is partly our too much loue of the world
Secondly that all their wrongs he takes as done vnto himselfe Saul Saul why persecutest thou me Act. 9. He that toucheth you toucheth the apple of mine eye Zacha. 2. 3. Thirdly that their afflictions are pretious in his sight for Pretious in the sight of the Lord is the death of his Saints Psal 116. 15. 4 Fourthly that whatsoeuer is giuen he takes as lent vnto himselfe Pro. 19. 17. 5 Fifthly how that hee hath taken order that none should doe them wrong Psal 105. 14 15. Touch not mine annointed and doe my Prophets no harme yea hee hath reprooued kings for their sake 6. Sixtly how he supports them in their troubles Psal 46. 1. 7. Seuenthly how he accompanies them through them Isa 43. 5. And lastly how he calles vpon all his people euery where to remember them The consideration of these things wilfully establish the truth of the doctrine That the Lord is very pittifull of his afflicted seruants For if a King seeing his subiects in great affliction and distresse should seuerely take vengeance on their aduersaries that were the cause of their affliction and therby should make it knowne that all their wrongs he tooke as done vnto himselfe and that their afflictions were deare and pretious in his sight and thereupon had taken order that no man should doe them wrong and on the other side should make it knowne vnto all his subiects that whatsoeuer were giuen vnto them to help them hee tooke as lent vnto himselfe yea should himselfe support them in their troubles and accompany them through them in the fire in the water in the denne in the dungeon in banishment in exile in pouerty and in euery distresse And last of all should make it knowne by publike writing sealed with his owne seale that it were his will that all his subiects should remember them to minister vnto them and to doe them good would not this perswade their hearts that the king did exceedingly pitty them in their afflictions Yea yea beloued brethren the Lord doth this to you and more too for the king could doe it but as a man like Darius who laboured till the going downe of the Dan. 6. 14 Sunne to deliuer Daniel but that was all he could doe but the Lord doth it as the Almighty who is al-sufficient to support thee in thy affliction to accompany thee through it to daunt the aduersary and all at once Therefore as it may serue to confirme the doctrine so it serues exceedingly for thy comfort whosoeuer thou art or whatsoeuer thy affliction be and therfore seeing it is chiefly the intent of the words in the text and principally intended in the raising of the point to bring comfort vnto thee depriue not thy selfe of the same Vse 2 Secondly it serues for imitation That seeing God is so pittifull of his afflicted seruants euery one of his should doe the like We cannot follow a better example Vse 3 Thirdly it serues to shame Christians that are so pittilesse of the afflicted seruants of God it shewes they are no whit like their Father Math. 5. 45. and that they want a great deale of loue to God for he that loues him that begat will loue him also that is begotten 1. Ioh. 5. 1. And if wee loue we will shew it by our pittying of them 1. Ioh. 3. 17. Vse 4 Fourthly it serues for terrour to all those that are instruments or causes of the afflictions of the people of God For howsoeuer it may bee necessary in some respects that they should bee afflicted yet as it is saide in another case so I say in this Woe bee to them by whom the affliction commeth for doth God pitty his afflicted seruants then hee will haue no pitty on thee that art the instrument or cause of their affliction but will esteeme it a righteous thing to recompence tribulation vnto thee Yea if hee pronounce a woe vnto his owne people because they sorrowed not for them in their afflictions what will hee doe to thee who doest afflict them Yea if Meroshe bee cursed that came not out to helpe them what will hee doe to thee who commest out against them but euen giue thee thy portion with Pharaoh or Herod or with the Babylonians or with the Antichristian Romanes to bee destroyed heere and to be cast into the blacke lake hereafter For if thou haddest no other sinne against thee but this euen thy cruelty and vnmercifullnesse against the afflicted seruants of God It were sufficient to side thee out to the left hand of God amongst the goats to heare that woeful doome Depart from mee yee cursed into euerlasting fire which is prepared for the diuell and his angels Mat. 25. O consider this ye that forget God lest hee teare you in pieces and there bee no helpe Psal 50. 22. Vse 5 In the fift place it serues for inuitation to inuite euery one to the serious meditation and due consideration of the words in the Text Remember those that are in bonds For it concernes all it belongeth to all of what estate or degree or condition soeuer whether high or lowe rich or poore in prosperitie or aduersitie here is matter for thy meditation If thou be in prosperity it informes thee of thy duty if in aduersity of the Lords care ouer thee for thy comfort Therefore let it often bee in thy minde and often in thy memory let it lye downe with thee and rise vp with thee Yea let it bee with thee in thy going out and at thy comming in and accompany thee in all thy wayes And as these words in the text so all the branches of the same with the seuerall instructions that it yeeldes for our vse and consider what a storehouse of treasure is contayned in it for howsoeuer a text may bee full of heauenly good matter yet it shall not bee good to thee vnlesse rhou profitably receiue it And as this is the masters ioye so it will bee the schollers comfort euen with Dauid to hide the word and with Mary to laie it vp in their hearts And seeing it is the intent of the Lord in speaking of his Spirit in inspiring the inuiter in gathering and his soule in desiring that it may bee for thy profiting depriue not so many of their expectation thy selfe of so much good And seeing that the sweetnesse of it made it easie in gathering let it not bee tedious vnto thee in reteining it beeing gathered And as it serues for all persons so for all times and all changes when thou art in prosperitie to teach thee in aduersitie to comfort thee Vse 6 It serues in the last place for exhortation to all the afflicted Saints to praise God for shall God be so pittifull of them and shall hee lose the praise of his loue No no. Therefore O that men would praise the LORD for his mercifull louing kindenesse and count it exceeding ioy when they fall into diuers temptations seeing that they are not forsaken in them All praise to him who is all-sufficient O That the saluation of Israel were come out of Sion when the LORD bringeth backe the captiuitie of his people Iacob shall reioyce and Israel shall bee glad Psal 14. For Sions sake I will not hold my peace and for Ierusalems sake I will not rest vntill the righteousnesse thereof goe forth as brightnesse and her saluation as a Lampe that burneth Isay 62. 1. 〈…〉 at make mention of the Lord keepe◠not silence and giue him no rest till hee establish and till hee make Ierusalem a praise in the earth Isay 62. 6 7. FINIS