to spend whole sermons on it which sheweth that they preferre themselues and the cause of men before the cause of the Lord who is Almighty Therefore because they respect the Lord no more now he will respect them no whit hereafter for howsoeuer they may come with their fellowes and pleade Lord haue wee not preached in thy name yet because it hath beene but in the name onely hee will say vnto them Depart from me ye cursed into euerlasting fire I know you not 4. Fourthly it serues for consolation to all those that in handling the word of God take this course to imitate the Lord herein for howsoeuer it may not bee liked of the most yet we know that it is approoued of the best And howsoeuer they may be called hotspurres thought to be too much of the Spirit yet it is better to bee blamed of the world to bee too much of the spirit and liue then to be Rom. 8. 13. blamed of God to bee too much of the flesh and dye And so much for this point concerning the manner of the exhortation the duty that wee are exhorted vnto followes that is that we remember those that are in bonds from whence wee learne this lesson Doct. 3 That it is a speciall duty laid vpon vs by the Lord himselfe To remember those that are in bonds to remember those that are in affliction The truth of which as it is cleere from the text in that the Lord is so earnest and diligent in the pressing of it so also in that he hath taken such vengeance not onely on those which haue beene instruments of their sorrow as on Pharao Amelecke Exod. 14. 24 Isa 37. 36 37. Iudg. 5. Rabsheca and the rest but euen of those who haue not helped them in their sorrowes as Curse ye Meroshe because they came not to helpe the Lords people and Amo. 6. Woe to those that are at ease in Sion and are not sorry for the affliction of Ioseph therefore shall they goe captiue with the first their sorrow is at hand Reas 1 Now there can no other reason bee giuen of this but the will of God of which to aske a reason as an ancient Father saith is to seeke that which is not to bee found or to passe by an vnpassable way Argu. For his will being our rule of life those that seeke to passe those bounds may expect nothing but death for he willes it onely because it is his good pleasure so to do which reason should serue in stead of a thousand for if the will of a king will so preuaile with vs especially if we know that it is his good pleasure so to haue it Oh how then should the will of God who is King of Kings and Lord of Lords that great Iehouah whose name is Iam perswade vs to obedience Vse 1 The vse of this point is first for instruction to euery one high and low rich and poore to set to the practise of this duty for it is required of vs by God himselfe as well as any other part of his worship as hearing the word receiuing the sacraments or calling vpon the holy name of God it selfe The motiues hereunto are these following and they are drawne partly from God partly from men those from God are drawne partly from the will of God and partly from the sake of God those from men are drawne partly from others partly from our selues Those from others are drawne partly as they stand in relation to vs. Those from our selues are drawne partly from the benefite we shall reape if we do it and partly from the euill that will insue if wee doe it not The first motiue then to stirre vp euery one to the diligent practise of this duty is because it is the will of God God doth earnestly require it the which if we would but duly consider when wee looke vpon the affliction of Gods children or doe but heare of it in any kinde that they are afflicted in their estates in their names in their persons or in their liberty if I say that wee doe but duely consider of this present text that it is the Lords will that we should remember them it would be motiue sufficient to stirre vs vp to the practise and performance of this duty 2. The second motiue is drawne from the sake of God because they are his Saul Saul why persecutest thou me Act. 9. And in Hebrewes 11. Moses in saide to esteeme the rebuke of Christ greater riches then the treasure of Egypt Marke hee saith The rebukes of Christ shewing that the afflictions of his people in all times haue beene his affliction therefore if we would take to heart to see the Lord Iesus Christ in his owne person to bee afflicted imprisoned reuiled and persecuted oh then let vs remember the bonds and the afflictions of the people of God for they are his they are his bonds they are his afflictions they are his rebukes they are his persecutions therefore if any thing will mooue vs the due consideration of this will 3. The third motiue is drawne from men and first from others as they stand in relation vnto God being his children for 1. Ioh. 3. 1. 1. Ioh. 5. 1. all true beleeuers are the sons of God they are borne of God now the consideration of this that all the people of God are Gods owne children will be a great motiue to cause vs to take to heart their bonds and their afflictions for if the children of a King being in a strange land where they were not knowne should be in great calamity and distresse it should be manifest to some other by their princely carriage or by their honorable speech that they were the children of such a King that were a great Monarch on earth O how would these men labour to deliuer them and free them partly by their suits telling their aduersaries that they must take heed what they doe They are honourably descended that they are children to such a King and heires apparant to such a kingdome well knowne in their owne coūtrey And thus hauing deliuered them o how would they straine themselues to doe them good by letting them dwell in their owne houses feede at their owne tables and lodge in their owne beds perswading themselues that when the King their father should heare of it they should be richly rewarded for the same although happily they know not their fathers minde how hee stands affected towards them nor the power of the king how hee is able to steed them or at least it may be a long time ere the king might heare of it Now beloued all the people of God are Gods owne children who is the Lord of Lords and King of Kings the great Monarch of heauen and earth and they are in this world as in a strange countrey where they are not knowne for the world knowes them not by reason wherof Ioh. 15. 19 they are many times in
A MEMENTO for Christians IN Some short Meditations on the third verse of the thirteenth chapter of the Epistle vnto the Hebrewes Remember those that are in bonds as bound with them and them that are in afstiction as if ye were also afsticted in the body Published by the Author For the comfort of all those that mourne in Sion and very fit to be seene in the hands of all men in these troublesome dayes of the Churches sorrow PSAL. 137. 5 6. If I forget thee O Ierusalem let my right hand forget her cunning if I doe not remember thee let my tongue cleaue to the roofe of my mouth yea if I preferre not Ierusalem to my chiefe ioy PSAL. 137. 1. By the riuers of Babel wee sate and there wee wept when wee remembred Sion LONDON Printed by I. L. for Fulke Clifton 1623. To the holy Church of God the Spouse of Christ and Matron of all the faithfull planted in these nearer parts of Christendome all peace be within thy Walles and prosperitie within thy Palaces HOly Mother from whom I haue receiued all that I haue and more then I haue to whom I owe both my selfe seruice Looking about me vnto whom I should Dedicate this little Treatise I could finde none more fit in respect of dutie from me nor none more fit in respect of parentage frō you you being the highest 1 Ioh. 5. 1. Psal 45. 9. for birth none more fit in respect of matter it concernes thy self none more fit to free me from censure of any by-respects nor none more right to claime it at me nor none more worthy to deserue it of mee then thy selfe To thee therefore holy Mother doe I presume to offer these first ripe fruits complete of my meditations as a handfull of mandrakes such as they bee receiue them Gen. 30. 14. Mother what though they be crazed in the gathering and so made vnsightable yet if they will procure thy Husbands loue whereby thou mayest bee made more fruitfull accept of them of which good wil of thine I haue no cause 1 Cor. 4. 7. 1 Cor. 11. 23. to doubt seeing they are thine owne receiued from thee for thee such therefore as I haue receiued doe I offer vnto thee and no other passe by my vnskilfulnes accept of my willingnes And so doing thou shalt increase my diligence to helpe thy furtherance I rest a sonne of thine age E. D. The Churches Lamentation by reason of her sorrow BEhold O Lord for I am in distresse Lam. 1. 20 my bowels are troubled my heart is turned within me abroad the sword bereaueth at home there is death They haue heard that I sigh there is Verse 21. none to comfort me All mine enemies haue heard of my trouble they are glad that thou hast done it Heare I pray you all people and behold Verse 28. my sorrow my louers and my young men are gone into captiuitie I called for my louers but they deceiued Verse 19. me my Priests and mine Elders gaue vp the ghost in the Citie while they sought their meate to relieue their soules For these things I weepe mine eye mine Verse 16. eye runneth downe with water because the Comforter that should relieue my soule is farre from me my children are desolate because the enemy preuailed Sion spreadeth forth her hands and there Vers 17. is none to comfort her the Lord hath commanded concerning Iacob that his aduersaries should be round about him Ierusalem is as a menstruous woman among them Is this nothing to you all yee that passe by Vers 12. Behold and see if there be any sorrow like to my sorrow which is done vnto mee wherewith the Lord hath afflicted me in the day of his fierce anger To the Christian Reader greeting CVrteous Reader vnto whom this litle Treatise in particular is dedicated if you bee in Christ and so a member of the Church and therefore I doubt not but that it shall finde free acceptance with thee I presuming to honour thee with that which men ordinarily designe to their chiefest friends euen the dedication of a booke neither respecting honour nor greatnesse nor pompe and dignity which the world ordinarily lookes after but finding in thee ioyntly all whatsoeuer is worthie due respect I haue fastened mine eyes by reason of my affection full vpon thee as I presume therefore on thy louing acceptance so I desire thee to make claime vnto it for it is thine by right not onely in respect of the drift of the matter but also in the intention of the Author it is dedicated vnto thee therefore if thou wilt not shew thy selfe inhumane receiue it louingly reade it diligently consider it weightily and respect it worthily The matter concernes as thy selfe so the whole Church of God it intreates of a dutie inioyned vs by God which is to remember those that are in bonds as bound with them and them that are in affliction as if wee were afflicted in the body for considering with my selfe the troubles of the Church not onely at home more couertly but also abroade more openly insomuch that it may iustly take vp that cōplaint of the Church in the Lamentations of Ier. and being no way able to releeue it I could do no lesse then shew my affection towards it by stirring vp all Gods people to remember it the which I could not more forcibly do then in the words of God himselfe wherein he calles vpon all men to remember those that are in bonds Wherein I obserue the Lord first exhorting vs to a duty 2. directing vs in the manner how to doe the same In the exhortation I obserue the earnestnesse of it in the word Remember in the direction I obserue the strictnes of it in these words As though you were bound with them Next I obserue the words in particular wherein I note first what wee are to doe To remember Secondly who those in bonds Thirdly how As though wee were bound with them And lastly from the words in generall I obserue the great loue of God towards his afflicted seruants in calling vpon all his people as it were by open proclamation to remember them In this Treatise wee haue shewed also how we are to perform holy duties that wee may doe the will of God on earth as it is done in heauen For wee must haue respect to the manner as well as to the matter in the performing of holy duties as the reuealed Will of God must bee our ground for the matter so the holines of God must be our rule for the manner seeing the Lord is as strict in directing vs how as earnest in exhorting vs what to doe Also I haue endeauoured to answer some questions as first how wee are to remember those in bonds Secondly why the Lord suffers his to bee in such bonds and afflictions And thirdly how the godly may know that the Lord loues them notwithstanding they are in great affliction which is by
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 Vse 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 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 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 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 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
rest onely in the doing of holy duties and neuer care for the manner how they doe them they will preach the word heare the word receiue the Sacraments fast pray giue almes but neuer respect the manner how they doe them neither for the inward nor outward man Now howsoeuer these are holy duties as they are commanded of God yet because they are performed vnholily the Lord doth no more respect them then the cutting off of a dogs necke or the offering of swines blood or of manslaughter which are all things most hatefull and abhominable vnto him Isa 66. 3. Obiect But is it not well to do the wil of God may some say Ans I answer yea so you doe it according to the will of God otherwise thou maiest do the wil of God in some sence be a Pharaoh Yea thou maiest doe the will of God and be a Rabsheca and a Nebuchadnezzar and be a Pilate yea thou mayest doe the will of God and be a diuell For it is not enough to doe the will of God but we must doe it according as we pray On earth as it is in heauen for it is the will of God of preach the word yet if it bee but in the name onely and not in the power and euidence of the Spirit he shall say to thee Depart from me I know you not It is the will of God to heare the word yet if any cause diuision contrary to the truth which we haue learned wee must auoyde Rom. 16 17 them It is the will of God to heare the word yet we must come with honest harts els it will not bring foorth fruit in vs wee must come with hungring affection else we shall not be filled with it yea we must heare in faith els it will not profit vs. So Heb. 4. 2. it is the will of God to receiue the Sacraments yet saith the Holy Ghost Let a man examine himselfe and so let him eate and so let him drinke otherwise thou mayest bee guilty of the body and blood of the Lord. So that thou mayest preach the word and bee shutte out from the presence of God heare the word and reape no profite by it communicate in holy things and yet bee spued out of the mouth of God yea receiue Reu. 3. 15. the Sacraments and yet eate and drinke damnation vnto thy selfe So that it is not enough to heare with Herod pray with Balaam preach with Iudas which yet are all good for the matter being the will of God yet because they failed in the manner they failed also in receiuing any benefite by their worke Vse 3 Thirdly it serues for a comfort consolation vnto all those that do the will of God according to the will of God that performe holy duties holily that haue respect as well to the manner how they do as to the matter what they doe I may say of them as the Psalmist saith They do no iniquity they walke in his wayes therefore Psal 119. 3. blessed are they Vse 4 Fourthly it may serue for a iust defence of all those that notwithstanding they may partake in holy duties for the matter yet dare not when for the manner they cannot doe the will of God for they know it is not enough to doe the will of God but that they must be very strict in the manner how they doe it and howsoeuer they chiefly delight in the holy things of God knowing the benefite of them yet they haue learned to preferre Gods glory by doing no euill before their owne saluation yea to damne themselues before God should lose one iotte of his glory Therefore those are much to blame which censure Gods children which through tendernesse of conscience dare not ioyne with them in their worship But most of all are they worthy blame that not onely vnaduisedly meddle with the holy things of God themselues but rashly and willfully require others to doe the same as in the Papacy in Queene Maries dayes many of the Martyrs were compelled to cap and kneele and crouch yea to put on their Idolatrous apparrell although it receiued but little honour by them as in the history of Doctor Taylour who when he had a deale of their trumpery Foxe in the 1385. pag of his 2. history on his backe leapt and skipt saying Beholde what a braue foole am I. Thus haue we by Gods assistance gone through the exhortatiō vnto the duty with the direction added how to performe the same Wherein wee haue considered of them first as they are laide downe by the Lord with the earnestnesse of the exhortation and strictnesse of the direction Secondly as they require duties from vs in two points Now wee will consider of the words seuerally as they lye in the text And first of the word Remember which signifieth two things either to mooue attention or to put vs in minde of our forgetfulnesse in the first vse or acceptation it is al one with the word Selah or behold whence we learne Doct. 7 That the Lord would haue vs to take great notice of the affliction of his people This is plaine from the text and prooued plentifully throughout all the Scripture Reas 1 The reason is because they are precious Psal 116. in the sight of God for Precious in his sight is the death of his Saints and those that touch them touch the apple of Zechar. 2. his eye Reas 2 Secondly because of their dignity they 1. Pet. 2. 9. are all Kings and Priests and Senatours Vse 1 The vse serues first for instruction vnto euery one Not to passe by the affliction of the people of God as a thing of no weight or of no respect seeing they are so pretious in the sight of God euen as the apple of his eie and in themselues such an honourable people all Kings all Priests all Prophets being annointed with the oyntment of God 1. Ioh. 2. Vse 2 Secondly it serues for reproofe first of all those that are instruments of their afflictions 2. those that passe by their afflictions without any respect 3. those that take notice of them yet doe not duly respect them as they should Vse 4 Thirdly it serues for a consolation vnto all those that doe duely take to heart and remember the afflictions of the people of God The word Remember being taken in the other signification or acceptation to put vs in mind of our forgetfulnes is all one with that in the beginning of the 4. commandement whence we learne Doct. 8 That naturally wee are very subiect to forget the afflictions of the people of God for proofe whereof wee neede to goe no farther then to our selues for how often haue wee heard of their affliction and how soone haue wee forgot it euen with the hearing But if at any time wee haue had any further purpose to remember them how soone hath it beene forgot by euery light occasion Reas The reason is partly our too much loue of the world
our too litle loue of God Vse 1 The vse serues to stir vp euery one of vs to take notice of our secure estate in this respect seeing it is occasioned by those things mentioned in the reason O let vs labour for time to come to haue our harts more and more possest with the loue of God our affection more drawn frō the loue of the things that are here below set wholly on the things that are aboue then we shall declare our loue to him that hath begot by louing those that are begotten of him And 3. let it humble vs yea further our humiliatiō at this presēt time that we haue beene so forgetfull of the affliction of the people of God in former time Thus much for the word Remember it is added Remember those that are in bonds which teacheth vs thus much Doct. 9 That the people of God in all ages haue beene subiect to bonds and afflictions For proofe hereof looke from the very first time Abel by Cain Abraham by Abimelech Isaacke by Ishmaal Iacob by Esau Ioseph by his brethren the Israelites by the Egyptians the Moabits the Ammonites the Amalekites the Palestits the Canaanites the Babilonians the Tyrians and Syrians and who not Dauid by Saul Dauid by his sonnes yea Dauid by his wife And if we come to the new Testament Christ by the Iewes his Apostles by the Gentiles his faithfull Disciples by the Antichristian Romanes and his whole Church by the world of vnbeleeuers Yea as the Israelites had not one people alone set against them but euen so many as there were nations vnder heauen so it is with the Church of Christ they haue not one people alone aduerse vnto them but so many as there are vnbeleeuers in the whole world whether they bee Turkes Papists or of what nation soeuer besides those secret enemies that it nurceth vp in its owne bosome And yet they haue not onely these enemies of diuers sorts but also they are subiect to afflictions of all sorts as necessities distresses stripes imprisonment tumults labours watchings fastings dishonours euill reports and what not Reas 1 The reason hereof our Sauiour himselfe Ioh. 15. 19 20 21. giues in Ioh. 15. and that is Because they are not of the world 2. Secondly because they are not greater then their maister for saith Christ If they haue persecuted me they will persecute you also 3. Thirdly because they professe the name of Christ 4. The fourth reason that our Sauiour giues in that place is in respect of the wicked themselues because they know not God for saith Christ All these things will they doe vnto you for my names sake because they haue not knowne him that sent me Reas 5 The fifth reason why the children of God in al ages haue been subiect to bonds and afflictions is in respect of that auncient enmity thrt is betweene the seede of the woman and the seede of the serpent Gen. 3. 6. Sixtly because the Lord hath more respect to them then to the wicked as in the example of Cain and Abel Gen. 4. 5 6. 7. Seuenthly because they testifie vnto the world that the works thereof are e-euill Ioh. 7. 7. 8. Eighthly because they cannot but speake the things that they haue seene and heard Act. 4. 20 9. Ninthly because they wil not run with the world into the same excesse of riot ◠Pet. 4. 10. The last is because they follow goodnesse Psal 38. 20. Quest But heere a question may bee asked why the Lord doth suffer his children to be thus afflicted in the world Ans Vnto which wee answer with the Holy Ghost in the 12. chap. of the epistle to the Heb. 12. 10 Heb. ver 10. that he doth it for their profite and that in diuers respects first here secondly hereafter Partly in respect of the good it brings forth in them partly in respect of the good it brings vpon them or causeth vnto them as first hereby that they might be partakers of his holinesse Heb. 12. 2. Secondly that it might bring foorth in them the quiet fruit of righteousnesse ver 11 3. Thirdly that the inward man might be renued daily 2 Cor. 4. 16. 4. Fourthly that by an increase of grace the loue of God may bee shed abroad in their hearts Rom. 5. 5. Fiftly that the life of Iesus might bee made manifest in their bodies 2 Cor. 4. 10. 6. Sixtly that hereby their faith being made to shine the more pretiouser it might be found vnto their praise and honour and glory at the appearing of Iesus Christ 1 Pet. 1. 7. 7. Seuenthly that hereby they might receiue a farre more excellent and eternall weight of glory 2 Cor. 4. 17. 8. Now is not this for their profit to be blessed now 1 Pet. 4. 14. 9. And to bee comforted hereafter Mat. 5. 4. 10. Is not this for their profit to haue God dwell with them here Isay 57. 15. 11. And they to reigne with him hereafter 2 Tim. 2. 12. 12. Is not this for their profit to haue the Spirit of glory rest vpon them here 1 Pet. 4. 14. 13. And to receiue a crowne of life James 1. 12. a crowne of righteousnesse 2 Tim. 4. 8. yea an incorruptible crowne of glory hereafter 1 Pet. 5. 4. 14. Further the Lord suffers his children to bee in bonds and affliction to trie them Iam. 1. 3. and proue them 1 Pet. 4. 12. For he will haue none but pure mettall if they will not endure the fire of affliction nor the fanne of sorrowes nor the sieue of aduersities they are not for him Mat. 10. 38. 15. Further hee doth it to proue others Math. 8. 20. For as hee will haue none but pure mettall so hee will haue none but true mettall as we say such that notwithstanding they may see those in the forefront of the battell to bee beaten and sore opprest yet will be ready to stand in the face of the enemy when their turne shall come Such that notwithstanding they may see Christ in his members oftentimes haue not wheron to rest their head yet with Ruth will resolue to worship the same God with them yea to liue with them and die with them notwithstanding it requireth the forsaking of country kindred meanes and all Ruth 1. 16. 16. Further the Lord suffers his to be in bonds and affliction sometime to shame Satan and wicked men that accuse them that they serue God but for their belly sake as Satan accused Iob Iob 1. 17. As also because they meddle sometimes with that they haue nothing to doe with as Abraham with Hagar Gen. 16. 4. And Dauid with numbring of the people 2 Sam 24. 10. 18. Also because that through the vnregenerate part that doth remaine in them they are apt to forget God with Dauid who in his prosperity thought hee should neuer be moued Psal 30. 19. Also because they are children now the rod is as necessary for children as meat and cloth
Prou. 22. 15. 20. Also because they are patients now strong potions are as necessary sometime for patients to purge out the superfluous that offends as cordials to comfort yea ordinarily before comforting cordials there goe purging potions as the Lord causeth his to drinke of the waters of Mara before hee settle them in Boaz possession Ruth 1. 20. 4 14. 21. Further he doth suffer it because he hath appointed them vnto it 1 Thess 3. 3. 22. Hee hath predestinated them for it Rom. 8. 29. 23. It is the end of their calling 1 Pet. 2. 21. 24. And of the preaching of the Gospell Math. 10. 34. 25. Further the Lord suffers his to be in bonds and affliction to teach them obedience Heb. 5. 8. 26. To exercise his graces in them as faith loue patience and perseuerance and to make them the more manifest Rom. 5. 4. Iam. 1. 3. 27. As also because hee loues them Heb. 12. 6. 28. And offereth himselfe vnto them as vnto sonnes Vers 7. 29. Yea that they might be perfect entire lacking nothing Iames 1. 4. 30. Further the Lord suffers them to bee in bonds to weane them from the world Psal 30. 31. As also because it is the very high-way to heauen Heb. 11. 39. 32. Further that no flesh should glory in his presence 1 Cor. 1. 29. 33. As also that we should reioyce in the Lord only 2 Cor. 10. 17. 34. And trust in the Lord wholly and not in these vncertaine riches Phi. 4. 6. Psal 37. 1 Tim. 6. 17. 35. Further to make them long after heauen and to looke for and loue the appearing of the Lord Iesus Phil. 1. 23. 36. Further the Lord lets his to be in bonds and affliction to let them know that the promises of God doe consist in better things then the world can afford and to make them search for them 1 Cor. 2. 9. 37. As also that the consolations of Christ might abound in them 2 Cor. 1. 5. 38. Yea that they might bee able to comfort others 2 Cor. 1. 4. 39. As also because it is written The iust shall liue by his faith Haba 2. 4. 40. As also because we must first fight before we be crowned 2 Tim. 4. 7. therefore is our life called a warfare Job 7. 1. 41. As also we must first labour before we can reape the fruits 1 Cor. 9. 7. 42. Yea we must first runne before we attaine 1 Cor. 9. 24. 43. Further the Lord doth it because he would be called vpon Psal 50. 15. and be sought vnto Hoâ—ea 5. 15. 44. Yea because he hath delight in those holy sacrifices that his people offer vp vnto him most plentifully in their affliction Psal 51. 1 7. 45. Yea because hee takes delight in his owne graces that he hath wrought in them as faith loue patience and perseuerance not that he takes delight in their affliction but in the fruits thereof Psal 5. 15. 46. Further the Lord lets his bee in bonds and affliction because hee would magnifie his prouidence in vpholding of them 2 Cor. 4. 9. 47. His goodnesse in relieuing of them 2 Cor. 6. 10. 48. His power in deliuering of them Psal 34. 19. 49. Further hee doth it that heauen might be the better welcome vnto them when they shall come thither comming out of great tribulation and all teares being wiped away from their eyes Reue. 7. 14. 50. And lastly he doth it because hee wils it for the holy Ghost saith that through many afflictions we must enter into the kingdome of heauen And All that will liue godly in Christ Iesus shall suffer persecution 2 Tim. 3. 12. This point being thus proued and cleered the vses follow Vse 1 And first it serues to informe vs that it is no new thing to heare of the affliction of the people of God for it hath beene so in all ages 2. Secondly to instruct vs that wee thinke it no strange thing if the like doe befall vs seeing that it is the lotte of all Gods people 1 Thess 3. 4. 3. Thirdly it serues to comfort vs in affliction knowing that hereby we are so farre from being seuered from the people of God that euen by it wee are made companions with them 1 Thess 2. 14. 4. Fourthly it serues to take away the offence of the crosse in others seeing that the Lord in his wisdome and loue makes it so many waies beneficiall vnto his children Thus much for this point it followes Note But before we passe any further note that whereas we said in the beginning of the last question that afflictions were profitable and that in diuers respects we are not so to take it as the Papists doe that they are the cause of profit vnto vs properly but that the wise disposing hand of God doth make them so vnto his children for afflictions are euill of their owne nature Amos 3. 6. And indeed they are most euill vnto all the vngodly euen as the beginnings of hell vnto them Psal 11. 5 6. 50 22. 2. Thess 1. 6. But vnto all the faithfull they are fatherly chastisements whereby the Lord iudgeth them here that they might not be condemned hereafter 1 Cor. 11. 32. So that this is it that makes them profitable whilest the faithfull doe feele God to bee betweene them and the weight of the euils which they endure in the punishments and chastisements which hee inflicts vpon them 2 Cor. 4. 9. They haue therein a certaine pledge and seale of his loue Heb. 12. 6. for if he loued them not as one wel saith Caluin on Heb. 12. ver 6. hee would not bee thus carefull for their saluation Heb. 12. 7. Therfore most ignorant are all those that vnder this pretence that afflictions are profitable doe rashly vnaduisedly indiscreetly or wilfully pull affliction vpon them but most of all foolishly ignorant are the Papists that vnder this pretence presently vow voluntarie pouerty and so bring a burthen vpon the Church carelesly by a company of loytering lubbers idle bellies whose glory is to their shame And there leauing them we proceed it followes in the text As though yee were bound with them Whence we learne Doct. 10 That we ought so to minde the affliction of Gods people as though wee were our selues afflicted in the body this is euident in the Text and plentifully proued by other Scriptures 1. Cor. 12. 25. Reason The reason is because that as true as our armes or legges are members of our naturall bodies so verily are the faithfull members of the Church of God which makes but one spirituall body of the Lord Iesus Ephe. 5. 30. Now wee know what a simpathie there is in the members of a body though it bee farthest remote from the head and of least honour yet if it be grieued what readinesse what diligence what care what respect the whole body hath vnto it Vse The vse serues to stirre vs vp to a sensible feeling of the bonds and afflictions of the people of God for