our too litle loue of God Vse 1 The vse serues to stir vp euery one of vs to take notice of our secure estate in this respect seeing it is occasioned by those things mentioned in the reason O let vs labour for time to come to haue our harts more and more possest with the loue of God our affection more drawn frō the loue of the things that are here below set wholly on the things that are aboue then we shall declare our loue to him that hath begot by louing those that are begotten of him And 3. let it humble vs yea further our humiliatiō at this presēt time that we haue beene so forgetfull of the affliction of the people of God in former time Thus much for the word Remember it is added Remember those that are in bonds which teacheth vs thus much Doct. 9 That the people of God in all ages haue beene subiect to bonds and afflictions For proofe hereof looke from the very first time Abel by Cain Abraham by Abimelech Isaacke by Ishmaal Iacob by Esau Ioseph by his brethren the Israelites by the Egyptians the Moabits the Ammonites the Amalekites the Palestits the Canaanites the Babilonians the Tyrians and Syrians and who not Dauid by Saul Dauid by his sonnes yea Dauid by his wife And if we come to the new Testament Christ by the Iewes his Apostles by the Gentiles his faithfull Disciples by the Antichristian Romanes and his whole Church by the world of vnbeleeuers Yea as the Israelites had not one people alone set against them but euen so many as there were nations vnder heauen so it is with the Church of Christ they haue not one people alone aduerse vnto them but so many as there are vnbeleeuers in the whole world whether they bee Turkes Papists or of what nation soeuer besides those secret enemies that it nurceth vp in its owne bosome And yet they haue not onely these enemies of diuers sorts but also they are subiect to afflictions of all sorts as necessities distresses stripes imprisonment tumults labours watchings fastings dishonours euill reports and what not Reas 1 The reason hereof our Sauiour himselfe Ioh. 15. 19 20 21. giues in Ioh. 15. and that is Because they are not of the world 2. Secondly because they are not greater then their maister for saith Christ If they haue persecuted me they will persecute you also 3. Thirdly because they professe the name of Christ 4. The fourth reason that our Sauiour giues in that place is in respect of the wicked themselues because they know not God for saith Christ All these things will they doe vnto you for my names sake because they haue not knowne him that sent me Reas 5 The fifth reason why the children of God in al ages haue been subiect to bonds and afflictions is in respect of that auncient enmity thrt is betweene the seede of the woman and the seede of the serpent Gen. 3. 6. Sixtly because the Lord hath more respect to them then to the wicked as in the example of Cain and Abel Gen. 4. 5 6. 7. Seuenthly because they testifie vnto the world that the works thereof are e-euill Ioh. 7. 7. 8. Eighthly because they cannot but speake the things that they haue seene and heard Act. 4. 20 9. Ninthly because they wil not run with the world into the same excesse of riot ◠Pet. 4. 10. The last is because they follow goodnesse Psal 38. 20. Quest But heere a question may bee asked why the Lord doth suffer his children to be thus afflicted in the world Ans Vnto which wee answer with the Holy Ghost in the 12. chap. of the epistle to the Heb. 12. 10 Heb. ver 10. that he doth it for their profite and that in diuers respects first here secondly hereafter Partly in respect of the good it brings forth in them partly in respect of the good it brings vpon them or causeth vnto them as first hereby that they might be partakers of his holinesse Heb. 12. 2. Secondly that it might bring foorth in them the quiet fruit of righteousnesse ver 11 3. Thirdly that the inward man might be renued daily 2 Cor. 4. 16. 4. Fourthly that by an increase of grace the loue of God may bee shed abroad in their hearts Rom. 5. 5. Fiftly that the life of Iesus might bee made manifest in their bodies 2 Cor. 4. 10. 6. Sixtly that hereby their faith being made to shine the more pretiouser it might be found vnto their praise and honour and glory at the appearing of Iesus Christ 1 Pet. 1. 7. 7. Seuenthly that hereby they might receiue a farre more excellent and eternall weight of glory 2 Cor. 4. 17. 8. Now is not this for their profit to be blessed now 1 Pet. 4. 14. 9. And to bee comforted hereafter Mat. 5. 4. 10. Is not this for their profit to haue God dwell with them here Isay 57. 15. 11. And they to reigne with him hereafter 2 Tim. 2. 12. 12. Is not this for their profit to haue the Spirit of glory rest vpon them here 1 Pet. 4. 14. 13. And to receiue a crowne of life James 1. 12. a crowne of righteousnesse 2 Tim. 4. 8. yea an incorruptible crowne of glory hereafter 1 Pet. 5. 4. 14. Further the Lord suffers his children to bee in bonds and affliction to trie them Iam. 1. 3. and proue them 1 Pet. 4. 12. For he will haue none but pure mettall if they will not endure the fire of affliction nor the fanne of sorrowes nor the sieue of aduersities they are not for him Mat. 10. 38. 15. Further hee doth it to proue others Math. 8. 20. For as hee will haue none but pure mettall so hee will haue none but true mettall as we say such that notwithstanding they may see those in the forefront of the battell to bee beaten and sore opprest yet will be ready to stand in the face of the enemy when their turne shall come Such that notwithstanding they may see Christ in his members oftentimes haue not wheron to rest their head yet with Ruth will resolue to worship the same God with them yea to liue with them and die with them notwithstanding it requireth the forsaking of country kindred meanes and all Ruth 1. 16. 16. Further the Lord suffers his to be in bonds and affliction sometime to shame Satan and wicked men that accuse them that they serue God but for their belly sake as Satan accused Iob Iob 1. 17. As also because they meddle sometimes with that they haue nothing to doe with as Abraham with Hagar Gen. 16. 4. And Dauid with numbring of the people 2 Sam 24. 10. 18. Also because that through the vnregenerate part that doth remaine in them they are apt to forget God with Dauid who in his prosperity thought hee should neuer be moued Psal 30. 19. Also because they are children now the rod is as necessary for children as meat and cloth
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