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; [Page 2] 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 [Page 3] 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. [Page 4] 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 [Page 6] 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 [Page 7] 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.

Ʋse 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.

Ʋse 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 [Page 8] 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 [Page 9] 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 [Page 10] 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, [Page 11] 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 [Page 12] 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 [Page 13] 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 [Page 14] 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 great calamity and distresse, sometime in bonds, sometime in great afflictions O then how should this mooue vs to take pitty vpon them, know­ing [Page 15] 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 [Page 16] 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 [Page 17] 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 [Page 18] 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 [Page 19] 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 [Page 20] 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 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 [Page 21] in our owne bodies, euery one knowes what we would doe, there need not much inquiry what we should doe; euen present­ [...]y seeke all lawful means of ease and help, all lawfull means (I say) not in sciknes or [...]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, [Page 22] 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.

Ʋse 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 [Page 23] 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 [Page 24] 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 [Page 25] 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 [Page 26] 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 [Page 28] 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 him­himselfe: 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 [Page 29] to remember them at least in thy prayers.

Ʋse. 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.

Ʋse. 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 [Page 31] 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.

Ʋses. 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.

Ʋse 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, [Page 32] 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 [Page 33] 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 [Page 34] 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.

Ʋse 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 [Page 35] 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: [Page 36] 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.

Ʋse. 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 [Page 37] mouth, and excuse the Lord; yea acknow­ledge him to be iust, when hee shall come in flaming fire, rendring vengeance vnto all those that know not God, and that obey 2 Thess. 1. 8 not the Gospell of our Lord Iesus Christ; when he shall come to bee glorified in his Saints, and to be admired in all those that beleeue.

Ʋse. 6 Sixtly and lastly, it serues for comfort and consolation to all those, that stricktly walke in the obedience of the will of God. Notwithstanding they are euilly in­treated of the world for the same, they doe that which God requireth of them. Thus much for the exhortation and direction apart laid downe by the Lord. Now wee will ioyne them both together, as they are required of vs.

Remember those that are in bonds as bound with them. Whence wee learne,

Doct. 6 That it is not enough to doe holy du­ties, but wee must bee very strict in the manner how we doe them.

This is cleere from the text, as also from the points formerly raised. Where­in wee haue seene the LORDS dili­gence to direct vs euen in the [Page 38] manner of his worship: which shewes that it is our dutie not only to doe holy duties, but also that we must bee very strict, for the manner how we doe them. As also the whole Scripture is plentifull for proofe of this point, and therefore it is that our Sauiour saith, Take heed how ye heare. So in ano­ther Luk. 8. 18. Math. 6. 1. 5. 16. place, Take heed how yee pray; take heed how yee giue almes; and take heed how yee fast: all which makes the point plaine, that it is not enough to doe holy duties, but that we must be very strict in the manner how wee doe them. And in the Lords prayer our Sauiour teacheth vs to pray, Thy will be done on earth, as it is done in heauen. Harke, he doth not teach vs simply to pray that the will of God may be done; but that it may bee so done on earth, euen as it is done in heauen: and the holy Ghost teacheth seruants to serue their Masters as seruing the Lord. Harke, he doth not teach them simply to serue them, but to serue them euen as seruing the Lord, and not men. Which maketh the point very cleere.

Reason. The reason hereof is, because the Lord Isay 11. 12. doth more respect the manner then the matter of his worship, how wee doe it, then the thing it selfe.

Vse. 1 The vse of this serues first for instru­ction vnto euery one, not to rest onely in the doing of the worke of holinesse, but to be very strict in the manner how wee doe it: for it is not enough to preach the Word, to heare the Word; nor to fre­quent the house of God, and with the Iewes in Ieremy to cry out, The temple of Ier. 7 4. 8, 9. 11. 12. the Lord, the temple of the Lord; and yet will steale, murther, commit adultery, sweare falsely, and burne incense vnto Baal; these are but lying words. Yea, this is to make the house of the Lord a denne of theeues: yea this is the next way to bring downe fearefull iudgements, that the Lord should doe to you as he did to Shilo. But with Dauid we must wash our hands in in­nocency, &c. and so compasse the altar; for Psal. 26. 6. as the will of God must bee our ground for euery action, so the holinesse of God must be our rule. Wee may not for the matter of our worship doe as the people of God, and for the manner, like the Gentiles. Nay, we may not serue our God for the manner, as they doe their Idols, Deut. 12. 4. And this stretcheth it selfe vn­to euery holy dutie. Wee may not pray as the hypocrites doe, nor giue almes as Math. 6. as the hypocrites doe, nor giue almes as the hypocrites doe; fast as the hypocrites [Page 40] doe: which is to rest onely in the outward worke, or to doe it onely to bee seene of men; but as our Sauiour said to his Disci­ples, that they must not fast as the Scribes and Pharisees did, so may I say to you:

1. Thou must not fast as the Papists do: that is, to rest in the doing of the worke; as though we had done God great seruice in abstaining from a bit of meat: for God respects the manner how we doe it, more Isay 58. 6. then the worke it selfe.

2. You must not fast as the Papists doe, onely to be seene of men, but to approue Math. 6, 18 our hearts only in the sight of God.

3. You must not fast as the Papists doe, to put holinesse in the thing, but to Isay 58. 2. labour to doe it in a holy manner to haue it acceptable.

4. You must not fast as the Papists do: thinking to merit by it: forbodily exercise 1. Tim. 4. 8. profiteth litle, but godlines is great gain.

5. You must not fast as the Papists do, thinking to satisfie for sinne: for that is Col. 1. 14. done onely by the blood of Christ.

6. You must not fast as the papists doe, thinking to make God beholding vnto thee: for when we haue done all that wee can, we are but vnprofitable seruants.

7. You must not fast as the papists do, in [Page 41] appointing set time in the yeare, or set daies in the week, for that is Montanisme: for our Sauiour hath inioyned it to the Montanus the heretik first ap­pointed it in the Church. times of mourning: therefore wee can ap­point set times of fasting no otherwise then wee can set times of mourning.

8. You must not fast as the papists do, in abstaining part of the day, and filling themselues in the other part: for the least time of a religious fast is one whole day. Leui. 23. 32.

9. You must not fast as the Papists do, in abstaining from flesh, but not from fish; for a true fast is an vtter abstenance, fur­ther then for necessity and honesty. Hest. 4. 16.

10. You must not fast as the Papists do, in abstaining from meates, but not from Pro. 31. 5: drinks; for drinks do commonly more in­flame nature then meates doe.

11. You must not fast as the Papists doe, in abstaining from grosser meates, and glutting themselues with meere de­licates: for this may rather be cald a feast then a fast, yea this is diuellish. 1. Tim. 4. 1. 3.

12. You must not fast as the Papists doe, onely from meats: for a true fast is an vtter abstenance from all outward com­forts, [Page 42] so farre as honesty and necessity will beare.

13. You must not fast as the Papists do, in abstaining from meates, but not from sinne, as swearing or the like; For a true fast must be an holy convocation vnto the Leu. 23. Lord, wherein wee must seeke the face of God, and turne from all our euill wayes. 2. Chro. 7, 14.

14. You must not fast as the Papists do, in hanging downe the head like a bulrush Leu. 23. 27 for a day: for a true fast is to afflict the soule, Ioel. 2.

15. You must not fast 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 [Page 43] 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 [Page 44] 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, [Page 46] 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 [Page 47] 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.

Ʋse 2 The second vse of this point serues for reproofe of all those that 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 [Page 48] 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 [Page 49] 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 [Page 50] 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.

Ʋse 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 [Page 51] 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 [Page 52] 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 [Page 53] 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, & our too litle loue of God.

Ʋse. 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, [Page 54] 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, [Page 55] 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 [Page 56] 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 e­euill. 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 [Page 57] 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.

[Page 58]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 [Page 59] 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, 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.

[Page 60]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 high­way 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 [Page 61] 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, Ho [...]ea 5. 15.

44. Yea, because he hath delight in those [Page 62] 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.

Ʋse. 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; [Page 64] 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 [Page 65] 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.

Ʋse. 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 [Page 66] 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 [Page 67] 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, [Page 68] 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 [Page 69] 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 [Page 70] 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 [Page 71] 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 [Page 72] 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:

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 [Page 73] 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.

[Page 74]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 [Page 75] 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 [Page 76] 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 [Page 77] vnto Isaack, and confirmed the same vnto [...]acob for a law, and to Israel for an euerla­ [...]ting couenant. And that we may bee fully confirmed in the truth of this doctrine, [...]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.

[Page 78]2. 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 [Page 79] 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 [Page 80] 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.

Ʋse. 4 Fourthly, it serues for terrour to all [Page 81] 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, [Page 82] 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 [Page 83] 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; [Page 84] 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.