wee doe duly consider of all the parts of our saluation the beginning the degrees the meanes the manner the causes and the effects they all preach vnto vs of nothing else but the loue of God For the beginning of it as it is manifested vnto vs in Gen. 3. What should moue the Lord to make that gracious promise that the seed of the woman should breake the serpents head but his free loue wherewith he loued vs from the foundation of the world For the degrees of it what should moue the Lord to send his Sonne into the world in the fulnesse of time to fulfill all righteousnesse and by his death to purchase vs saluation and life but because he loued the world Iohn 3. For the meanes of it what should moue the Lord to giue his iudgements vnto Iacob his statutes and his ordinances vnto Israel but because he had a fauour vnto them for he hath not dealt so with euery nation Psal 147. For the manner of it what should moue the Lord to vse so many exhortanions perswasions inuitations and allurements but only his loue because hee would not that wee should die Ezek. 18. For the cause of it where is it to be found but in the loue of God Deut. 7. And for the effects which is grace here and glory hereafter what doth it shew vnto vs but the loue of God that where he is there we might bee also Iohn 17. By all which it is euident that in effecting our saluation the Lord doth more manifest his loue then shew his power Reas 1. The reason is first because his mercy is Math. 5. 45. ouer all his workes Reas 2 Secondly because mercy pleaseth him Mich. 7. 18. he delights himselfe in shewing mercy and manifesting his loue Reas 3 Thirdly because there is no other way would serue turne to effect our saluation his power would destroy vs his iustice would condemn vs. It is his mercy loue Rom. 5. 8. that must doe vs good This point being thus proued both by Scripture and reasons the vses follow Vse 1 And first it serues for instruction to teach euery one of vs to take notice of the loue of God towards vs in effecting our saluation and to cry out with the Apostle O the Eph. 3. 18 19. heigth and depth the length and bredth of the loue of God towards vs in the beginning the degrees the meanes the manner the causes and effects of our saluation 2. Secondly it serues for imitation to all those that any way are instruments in the saluation of others not so much to shew their power authority they haue receiued asto manifest their loue towards Gods people to say with the Apostle that the 2 Cor. 5. 14. loue of Christ constraines vs for in this they follow the best master that euer taught 3. Thirdly it serues for exhortation vnto euery one to praise God for his mercy like as for our preseruation Psa 107. 12 by his prouidence so especially for our saluation by his loue Psal 103. 4. Fourthly it serues for reproofe of all those whom God hath made instruments in the salutation of others that stand more to shew their power and authoritie then to manifest their loue in this they leaue the example of Christ and follow Antichrist 5. Fiftly it serues for consolation vnto all those that haue part in the saluation brought vnto them by the Lord Iesu they haue so many testimonies of the loue of God as they haue experiments of the worke of their saluation So much for the first point in the exhortation the manner followes which shewes the earnestnesse of it in the word remember from whence we learne Doct. 2 That the Lords words come not lightly from him but with aboundance of affection and earnestnesse as is cleere not only in this place remember those that are in bonds which shewes the earnestnesse of his affection but else-where Oh that my Deut. 32. 29. people would haue heard oh that they would vnderstand oh that they would remember their latter end and sometime why will yee Ezek. 18. 31. die O house of Israel which plainely proues the truth of this point that the Lords words come not lightly nor slightly from him but with aboundance of affection and earnestnesse Reas 1 The reason it is in a matter of great weight it concernes his owne glory and the saluation of all his people The point being thus proued both by Scripture and reason the vses follow Vse 1 And first it serues for instruction to teach vs diligently to attend vnto the words of the Lord because they are spoken with such abundance of affection and earnestnesse As also in that it treats of a matter of such great weight and moment and thirdly in that the speaker is so great a personage euen the Lord himselfe the least of which motiues is sufficient to draw attention in matters of lesse moment Vse 2 Secondly it serues for imitation to all those that handle the word of the Lord to speake it as the word of the Lord that is as in the plainenesse and euidence so also in the power of the Spirit with aboundance of affection and earnestnesse for it is a matter of great weight they are arbitrators between God and his people they are making a loue-day and a reconcilement betweene God and man therefore 2 Cor. 5. 20. they should with the Apostle say As though God did beseech you by vs we pray you in Christs steed be you reconciled to God Rom. 12. 1. And in another place I beseech you by the mercies of God that you giue vp your selues a liuing sacrifice holy and acceptable vnto God Vse 3 Thirdly it serues for reproofe of all those whom God hath called to the handling of his word and yet doe it so lasily and carelesly as though they cared not whether they speake or no which sheweth euidently that seeing they come not in the power neither haue they the spirit of Elias for it is said of Christ that he spake with authority and not as the Scribes in which words there is a plaine difference betweene the ministery of Christ and those of antichrist those of Christ as they come in the name so in the power also those of antichrist come in the name onely which howsoeuer they may be great scholiers and bee of great note in the Church euen as the Scribes and Pharises Mat. 5. 20. were yet our righteousnesse must exceede theirs els shall wee neuer enter into the kingdome of heauen For these men handle not the word as the word of God nay not as the cause of men for if they were made arbitrators betweene men oh how earnest they would be oh how full of affection how full of power in perswading and intreating But now in the cause of God they are frozen vp as it were vnlesse it bee in respect of titles or personall wrongs then they will bestirre them euen
45. from community of goods some ignorantly dreame of as they were from other of their idle fantasies they had community in vse indeed but not in propriety but to venture life is more yet some haue done it as Hester If I die I die To venture thy office thou thinkest is much yet some haue done it as Nehemia To venture the displeasure of a King thou thinkest is much yet some haue done it as Jonathan To build an house for them thou thinkest it much yet some haue done it as the Sunamite To entertaine them in house thou thinkest is much yet some haue done it as Abraham and Lot But for a night or two it may bee thou couldest be content but for a longer time thou thinkest it much yet some haue done it as Simon the Tanner To become poore to make others rich thou thinkest it much yet some haue done it as Christ to giue beyond ones ability thou thinkest is much yet some haue done it as the Macedonians to ioyne in prayer for them with the bretheren thou thinkst is much yet some haue done it as in the house of Mary to speake to the King for them thou thinkst is much yet some haue done it as Ebedmelech the blacke more to forsake the treasure of a kingdome and the pleasures of a Court for them thou thinkst is much yet some haue done it as Moses Well if none of these precepts nor motiues nor examples will preuaile with thee to cause thee to Remember them that are in bonds to helpe them the Lord shall send them helpe and deliuerance from some other place But thou and thy fathers house shall be destroyed yea thou Hest 4. 14. shalt be the first that shall goe captiue Amos 6. Yea if thou wilt not yet remember them the Lord will send them helpe some other way but it shall not be to thine honour Iudges 4. 9. The Lord shall sell them into the hands of a woman that is will raise vp some weeke meanes to relieue them for hee will send some Rauen to feed them or cause some Gamaliel to speake for them or some Iayler to fauour them or he will feed them with Angels food or else cause that their feet shall not swell nor their garments to waxe old for 40. yeeres or to cause their meale and their oyle miraculously to increase or at least cause them to like better with water and pulse then thou shalt with the kings fare when as thou shalt haue that blacke brand set vpon thee by the holy Ghost himselfe 1 Ioh. 3. 17. how dwels the loue of God in him But if any shal yet obiect that they would bee more forward but that there are so many hypocrites that in releeuing of the Saints many times they should feed the vnworthy Answ I answer that if thou giuest to any one in the name of a disciple that is whom thou seest by profession to be a disciple thou shalt not lose thy reward and it is farre better for thee to set before thee the example of Abraham and Lot who in entertaining strangers receiued Angels into their houses So thou knowest not whether in relieuing of the saints thou shalt relieue Christ him-himselfe not as some foolishly think that he comes in the shape of an old man but we are sure that he euer comes vnto vs in his members and better it were that our goodnesse should extend to all then that Math. 25. 40. Gal. 6. Math. 5. any of the houshold of faith should want as the Lord who lets his Sunne to shine vpon the good and bad vpon the iust and vniust Now if any shall say that they would doe more good but they want oportunity I answer if that they doe what good they can and desire to doe more good if they could the Lord will accept the will for the deed and let this text as a shrill trumpet euer sound an alarme in thy ears that thou maist remember those that are in bonds and then thou shalt neuer want oportunity to remember them at least in thy prayers Vse 3 The third vse is for terror to all those that are negligent in this dutie they doe not only depriue themselues of many blessings but also pull vpon themselues horrible iudgements as before hath beene shewed that howsoeuer they may abound with these outward things yet it will stand them in no sted at the day of account Math. 25. but to further their condemnation Vse 4 The fourth vse is for comfort and consolation to all those that haue bin and are forward in this duty they take the best course to inrich themselues here and to assure themselues of heauen hereafter for they make God their debter for hee that giues vnto the poore lends vnto the Lord. Now what though money be short in thy owne purse yet if it bee in a sure hand thou wilt not care but whatsoeuer thou giuest or bestowest on the afflicted Saints of God thou lendest vnto the Lord who is a sure paymaster that will not faile thee at thy need And thus much for the point concerning the duty contained in the exhortation the direction followes from whence we learne this doctrine Doct. 4 That the Lord in his word doth not barely exhort vs to doe his will but is very diligent to direct vs in the manner how to doe it This is cleere from the text and most plentifully shewed in the Scripture I will Luk. 1. 74. but instance one place in the first chapter of Luke there is a duty required of vs to serue God But is that all No hee addes the manner also how we must doe it that it must bee in holinesse and righteousnesse and that without feare before him all the daies of our liues and this is typed out vnto vs in the old Testament in the building of the Tabernacle Moses must doe all things according to the patterne shewed to him in the mount Exod. 25. 40. And of the house of the Lord which were representations of Gods outward worship both the goings out and the commings in with the whole forme thereof must bee kept Ezek. 43. 11. and 46. 9. And as this serued for the old Testament so it is in the new for Christ is faithfull in all his house as Moses Moses as the seruant Christ is as the Sonne ouer his owne house whose house we are Heb. 3. 2. 1 Tim. 3. 15. Reas 1 And this the Lord doth because hee would haue vs bring nothing of our owne into his sacred worship but as Moses must make all things in the Tabernacle according to the patterne shewed him in the mount and the whole forme of the house must be kept both the length and breadth and height and limits of it round about so wee must doe nothing in the worship of God neither for forme nor fashion of it but according to the patterne shewed vnto vs in the reuealed will of God 2. Secondly hee doth it because hee would
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
and there thou shalt cleerely see the end of the Lords dealing towards thee and how hee pittieth thee in thy greatest affliction Now the Sanctuarie for the Saints is the sacred Scripture into the which if thou wilt enter with me a while wee will call to minde the waies of God for thy greater comfort 1. And the first steppe shall bee in Gen. 17. 1. where the Lord saith vnto Abraham and in him vnto all the faithfull I am God all-sufficient The second is in Ioshua 1. 5. Where the Lord saith to Ioshua and in him to all the godly as the holy Ghost himselfe doth expound it Hebrewes 13. 6. I will neuer faile thee nor forsake thee 3. The third is in Isay 54. 7 8 9 10 11. where the Lord speakes vnto the whole house of Israel saying For a small moment haue I forsaken theee but with great mercies will I gather thee in a little wrath I hid my face from thee for a moment but with euerlasting kindenesse will I haue mercy on thee saith the Lord thy Redeemer for this is as the waters of Noah vnto mee Yea the mountaines shall depart and the hills be remoued but my kindenesse shall not depart from thee neither shall the couenant of my peace be remooued saith the Lord that hath mercy on thee O thou afflicted tossed with tempests and not comforted 4. The fourth is in Isa 49. 15. Can a woman forget her sucking childe that she should not haue compassion on the son of her wombe yea they may forget yet will not I forget thee 5. The fift is in Isay 57. 18. I haue seene his wayes and will heale him I will leade him also and restore comforts vnto him and to his mourners 6. The sixt is in Isa 61. 1 2 3. The spirit of the Lord is vpon mee because the Lord hath annoynted me to preach good tydings vnto the meeke he sath sent mee to binde vp the broken-hearted to proclaime liberty to the captiues and the opening of the prison to them that are bound to proclaime the acceptable yeare of the Lord to comfort all that mourne to appoint vnto them that mourne in Sion to giue vnto them beauty for ashes the oyle of ioy for mourning the garments of praise for the spirit of heauines that they might be called trees of righteousnes the planting of the Lord that he might be glorified 7. The seuenth is in Isa 66. 5. Heare the word of the Lord ye that tremble at his word your brethren that hated you that cast you out for my names sake saide Let the Lord be glorified but he shall appeare to your ioy and they shall bee ashamed Tho eight is in Isa 66. 10. 11 12. Reioyce ye with Ierusalem and be glad with her all ye that loue her reioyce for ioy with her all ye that mourne for her that ye may sucke and bee satisfied with the breasts of her consolations that yee may milke out and bee delighted with the aboundance of her glory For thus saith the Lord Behold I will extend peace to her like a riuer as one whom his mother comforteth so will I comfort you and ye shall be comforted in Ierusalem 9. The ninth is in Zepha 3. 17. 18 19. The Lord thy God in the middest of thee is mighty he will saue he wil reioyce ouer thee with ioy he will rest in his loue hee will ioy ouer thee with singing I will gather them that are sorrowfull for the solemne assembly Beholde at that time I will vndoe all that afflict thee and I will saue her that halteth and gather her that was driuen out and I will get them fame and prayse in euery land where they haue beene put to shame 10. The tenth is in Psal 34. 19. Great are the troubles of the righteous but the Lord deliuereth him out of them all 11. The eleuenth is in Psal 97. 11. Light is sowne for the righteous and ioy for the vpright in heart 12. The twelfth is in Psal 126. 5 6. They that sowe in teares shall reape in ioye hee that goeth foorth and weepeth bearing pretious seede doubtlesse shall returne with ioy bringing his sheaues with him 13. The thirteenth is in Gen. 22. 14. In the Mount will the Lord be seene The fourteenth is in Deut. 32. 36. The Lord shall iudge his people and repent himselfe for his seruants when hee seeth that their power is gone Here are fourteene steps answerable to those fourteene excellent songs called Psalmes of degrees by which wee may ascend vp into the holy Temple of God where we shall heare that melodious harmony of sweete melody sounding in our eares which will cause our hearts exceedingly to reioyce though now for a season Iam. 1. 2. if neede require we are in heauinesse through manifolde tentations 1. Pet. 1. 6. And now being by faith ascended into the Sanctuary of the Lord if we trace him Psal 106. 44 45. Psal 105. 8. 42. from one end thereof vnto the other we shall finde that he neuer forsooke any of his in their affliction but euer when they called vpon him and turned vnto him he heard and answered and deliuered them out of their distresse either by remoouing the affliction from them or them from it as the booke of Iudges doth plentifully witnes and in the 107. Psal how oft is it said that when they cried vnto the Lord in their trouble he deliuered the out of their distresse But yet if the tentation lye sore vpon thee by reason of thy great affliction that thou mayest yet doubt of the mercy and truth of God towards thee and thinke that he hath forgot thee consider what the Lord himselfe sayth in the Psal 105. 8 9 10. That he remembreth his couenant for euer and his word to a thousand generations euen the couenant which he made with Abraham his oath vnto Isaack and confirmed the same vnto â—acob for a law and to Israel for an euerlaâ—ting couenant And that we may bee fully confirmed in the truth of this doctrine â—hat God is very pittifull of his afflicted seruants seeing it is so hard to fasten it vpon vs in our passions let vs further consider 1. First how highly the Lord is displeased and offended with the instruments of their afflictions what reuenge he hath and is purposed to take not onely on particular persons as Pharao Rabsheca and Herod but also on whole peoples and nations as the Egyptians by drowning them in the midst of the sea the Babylomians by dashing their young against the stones the Iewes by scattering of them on the face of the earth and the Antichristian Romanes by powring on them the full violes of his wrath yea by consuming of them vtterly with the breath of his mouth and the brightnes of his comming yea it is as the Apostle saith a righteous thing with God to recompence tribulation to them that trouble you and to you that are troubled rest when the Lord Iesus shall appeare 2.
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