A MEMENTO for Christians. IN Some short Meditations on the third verse of the thirteenth chapter of the Epistle unto the Hebrews.  
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 mourn in Zion, and very fit to be seen in the hands of all men in these troublesome days of the Church's sorrow.  PSAL. 137. 5, 6. If I forget thee O jerusalem, let my right hand forget her cunning: if I do not remember thee, let my tongue cleave to the roof of my mouth: yea, if I prefer not jerusalem to my chief joy. PSAL. 137. 1. By the rivers of Babel we sat, and there we wept, when we remembered Zion. 
LONDON, Printed by I. L. for Fulke Clifton.  
1623.   

To the holy Church of God; the Spouse of Christ, and Matron of all the faithful: planted in these nearer parts of Christendom: all peace be within thy Walls, and prosperity within thy Palaces.  
HOly Mother, from whom I have received all that I have, and more than I have; to whom I own both myself & service: Looking about me, unto whom I should Dedicate this little Treatise, I could find none more fit, in respect of duty from me, nor none more fit in respect of parentage from you, you being the highest 
1 joh. 5. 1. Psal. 45. 9  for birth; none more fit in respect of matter; it concerns thyself: none more fit to free me from censure of any by-respects; nor none more right to claim it at me, nor none more worthy to deserve it of me then thyself. To thee therefore, holy Mother, do I presume to offer these first ripe fruits complete of my meditations, as a handful of mandrakes such as they be: receive them 
Gen. 30. 14.  Mother; what though they be crazed in the gathering, and so made unsightable, yet if they will procure thy Husband's love, whereby thou mayest be made more fruitful, accept of them; of which good will of thine, I have no cause 
1 Cor. 4. 7. 1 Cor. 11. 23.  to doubt, seeing they are thine own, received from thee, for thee; such therefore as I have received, do I offer unto thee and no other: pass by my unskilfulness, accept of my willingness; And so doing, thou shalt increase my diligence to help thy furtherance. I rest a son of thine age,  
E. D.   

The Church's Lamentation, by reason of her sorrow.  BEhold O Lord, for I am in distress, 
Lam. 1. 20  my bowels are troubled, my heart is turned within me: abroad the sword bereaveth, at home there is death. They have heard that I sigh; there is 
Verse 21.  none to comfort me: All mine enemies have heard of my trouble; they are glad that thou hast done it. Hear I pray you all people, and behold 
Verse 28.  my sorrow: my lovers and my young men, are gone into captivity. I called for my lovers, but they deceived 
Verse 19  me; my Priests and mine Elders gave up the ghost in the City, while they sought their meat to relieve their souls. For these things I weep; mine eye, mine 
Verse 16.  eye runneth down with water, because the Comforter that should relieve my soul is fare from me; my children are desolate, because the enemy prevailed. Zion spreadeth forth her hands, and there 
Vers. 17.  is none to comfort her; the Lord hath commanded concerning jacob, that his adversaries should be round about him; jerusalem is as a menstruous woman among them. Is this nothing to you all ye that pass by? 
Vers. 12.  Behold and see, if there be any sorrow like to my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger.  

To the Christian Reader greeting.  
Courteous Reader, unto whom this little Treatise in particular is dedicated, if you be in Christ, and so a member of the Church; and therefore I doubt not, but that it shall find free acceptance with thee. I presuming to honour thee with that, which men ordinarily design to their chiefest friends, even the dedication of a book, neither respecting honour nor greatness, nor pomp and dignity, which the world ordinarily looks after; but finding in thee jointly all whatsoever is worthy due respect: I have fastened mine eyes (by reason of my affection) full upon thee; as I presume therefore on thy loving acceptance, so I desire thee to make claim unto it, for it is thine by right; not only in respect of the drift of the matter, but also in the intention of the Author; it is dedicated unto thee: therefore, if thou wilt not show thyself inhuman, receive it lovingly, read it diligently, consider it weightily, and respect it worthily. The matter concerns as thyself, so the whole Church of God: it entreats of a duty enjoined us by God; which is, to remember those that are in bonds as bound with them, and them that are in affliction, as if we were afflicted in the body; for considering with myself, the troubles of the Church, not only at home more covertly, but also abroad more openly: insomuch that it may justly take up that complaint of the Church in the Lamentations of jer. and being no way able to relieve it, I could do no less then show my affection towards it, by stirring up all God's people to remember it: the which I could not more forcibly do then in the words of God himself, wherein he calls upon all men to remember those that are in bonds. Wherein I observe the Lord first exhorting us to a duty. 2. directing us in the manner how to do the same. In the exhortation I observe the earnestness of it in the word, Remember; in the direction I observe the strictness of it in these words, As though you were bound with them. Next I observe the words in particular, wherein I note first what we are to do, To remember. Secondly, who; those in bonds, Thirdly, how, As though we were bound with them. And lastly from the words in general, I observe the great love of God towards his afflicted servants, in calling upon all his people as it were by open proclamation to remember them. In this Treatise, we have showed also how we are to perform holy duties, that we may do the will of God on earth as it is done in heaven; For we must have respect to the manner, as well as to the matter, in the performing of holy duties: as the revealed Will of God must be our ground for the matter, so the holiness of God must be our rule for the manner, seeing the Lord is as strict in directing us how, as earnest in exhorting us what to do. Also I have endeavoured to answer some questions: as first, how we are to remember those in bonds. Secondly, why the Lord suffers his to be in such bonds and afflictions. And thirdly, how the godly may know that the Lord love's them; notwithstanding they are in great affliction, which is, by entering into the Sanctuary of God; also I have showed what the Sanctuary is, and how they may behold God walking therein for their greater comfort.  
Now considering also the weight of the word Remember, that it exempts none: for if the Lord should have said, Relieve them, many have it not: if he should have said, speak for them, many are bard from it with Hester, unless they venture 
Hest. 4. 16.  their lives or liberty: if he should have said, fight for them, many may not; if he should have said, deliver them, many cannot; and therefore he saith, Remember them, which every one may; for this breaks through all lets, neither farrenesse of place, nor opposition of power, nor difficulty of danger can let, but every one may remember them. None can complain of the poorness of their estate, the weakness of their bodies, the disability of their nature, nor the tenderness of their sex: for every one may remember them by praying for them, sighing for them, groaning for them, and so mourning and suffering with them. This will stretch even from the city of Shushan throughout all the 127. Provinces of the King Ahashuerose: the opposition of great Haman cannot let, nor the presentness of their danger prevent it, nor the tenderness of hester's sex hinder it. We may many times want eyes to see them, or times to visit them, or opportunity or means to minister unto them; but we shall never want occasion nor means to remember them, if we be not wanting in affection towards them. And therefore seeing my ability could not do that I would, I thought it my duty to do that I could, and therein have endeavoured to stir up others that are better able, to do what they should; whether in the King's Court with 
Nehe. 1. 4. Hest. 5. 2. 1 Sam. 20. 4. jer. 38. 7, 8. Act. 5. 34. jer. 9 1. Psal. 74.  Nehemiah; or in the King's favour with Hester; or of the King's seed with jonathan; or one of the Eunuches with Ebedmelech, or one of the council with Gamaliel; whether they are Prophets of the Lord with jeremiah, or Governors of Commonweals with David: not doubting but this motive shall have good success, seeing they are not my words, but the words of the Lord of hosts, even the God of heaven and earth that doth require it; and seeing that the duty is weighty, though the performance be easy, and yet every one by nature backward hereunto. Let this present Treatise be a means to provoke others who are far more able, to set pen to paper, and to show thereby not only their remembrance of those in bonds, but also to stir up others according to their place to mind the same, seeing the State of the Church calls for it like that in jeremy, Lamen. 1. 12. And thus not longer hindering of thee from the work itself, (wherein if you find any benefit, give God the praise, and let me have the benefit of thy prayers,) I leave it to thy holy meditations, and thyself to God's gracious visitations, wishing as much good to thy soul as thou canst desire prosperity to thy body.  
Farewell in the Lord, In whom I rest ever thine, if thou be his. E. D.   

The several points of doctrine, which in this ensuing Treatise are at large confirmed and applied.  

From the exhortation.  
1. THat in effecting our salvation, the Lord doth more manifest his love then show his power.  
2. That the Lords words come not lightly nor slightly from him, but with abundance of affection and earnestness.  
3. That it is a special duty laid upon us by God himself, to remember those that are in bonds.   

From the direction.  
1. That the Lord in his word doth not barely exhort us to do his will, but is very diligent to direct us in the manner how to do it.  
2. That the Lord is very strict in the obedience of his will.  
3. That it is not enough to do holy duties, but we must be very strict in the manner how we do them:   

From the words in particular.  
1. That the Lord would have us take great notice of the affliction of his people.  
2. That naturally we are very subject to forget the afflictions of God's people.  
3. That the people of God in all ages have been subject to bonds and afflictions.  
4. That we ought so to mind the afflictions of God's people, even as though we ourselves were afflicted in the body.   

From the words in general.  
11. That the Lord is very pitiful of his afflicted servants.    

A Memento for Christians.  HEB. 13. 3. Remember those that are in bonds as though you were bound with them, and them that are in affliction as if you were also afflicted in the body. 
THe sum of which words is an exhortation to a duty, with a direction for the manner how to perform the same. In the exhortation we may observe the earnestness of it; Remember those that are in bonds: In the direction the strictness of it; even as though we ourselves were afflicted in the body.  
These words as they are a perfect sentence of themselves, so they need not much to be stood upon for the explication: the latter part expounding the former. For by bonds is not meant only chains and imprisonment, but all kind of reproaches, adversities, and persecutions that come upon us for the truth's sake: as is plain by the word affliction. Therefore let us see what instruction the Lord doth afford us in the same; in the which for order's sake we will first observe the exhortation; secondly the manner of it, which consists in the earnestness of the words: and thirdly the duty we are exhorted unto. In the direction we will first observe the direction itself; secondly the manner of it, consisting in the strictness of the words: and thirdly the thing we are directed in. And after we have thus considered of the words, as they are laid down by the Lord, for exhortation and direction, we will consider of the words themselves, as they lie in the text; wherein we will observe first, what we must do, Remember; secondly who, those in bonds; and thirdly how, even as though we were bound with them; and lastly we will consider of the words in general, taking them altogether, and observe from them, what they then do naturally afford in one point: for the accomplishment of which work so that God may have glory, and each of us benefit, he that openeth and no man shutteth, and shutteth and no man openeth, vouchsafe his special presence, for direction and assistance. Amen.  
In that the Lord who hath made all things, and governs all things, and therefore hath power over all things, need but command, and might be obeyed: yet of his free grace doth so stoop unto us, as to exhort where he might compel: We learn thus much:  
Doct. 1 1. Doct. That in effecting our salvation, the Lord doth more manifest his love then show his power; the truth of which point as it is clear from the text, so also it will evidently appear, if we do duly consider of all the parts of our salvation, the beginning, the degrees, the means, the manner, the causes, and the effects; they all preach unto us of nothing else but the love of God. For the beginning of it as it is manifested unto us in Gen. 3. What should move the Lord to make that gracious promise, that the seed of the woman should break the serpent's head, but his free love, wherewith he loved us from the foundation of the world? For the degrees of it, what should move the Lord to send his Son into the world in the fullness of time, to fulfil all righteousness, and by his death to purchase us salvation and life, but because he loved the world? john 3. For the means of it, what should move the Lord to give his judgements unto jacob, his statutes, and his ordinances unto Israel, but because he had a favour unto them? for he hath not dealt so with every nation, Psal. 147. For the manner of it; what should move the Lord to use so many exhortanions, persuasions, invitations, and allurements, but only his love, because he would not that we should die? Ezek. 18. For the cause of it, where is it to be found but in the love of God? Deut. 7. And for the effects, which is grace here, and glory hereafter, what doth it show unto us but the love of God, that where he is there we might be also? john 17. By all which it is evident that in effecting our salvation, the Lord doth more manifest his love then show his power.  
Reas. 1. The reason is, first, because his mercy is 
Math. 5. 45.  over all his works.  
Reas. 2 Secondly, because mercy pleaseth him, 
Mich. 7. 18.  he delights himself in showing mercy, and manifesting his love.  
Reas. 3 Thirdly, because there is no other way would serve turn to effect our salvation; his power would destroy us; his justice would condemn us. It is his mercy & love 
Rom. 5. 8.  that must do us good. This point being thus proved both by Scripture and reasons, the uses follow.  
Use. 1 And first, it serves for instruction to teach every one of us, to take notice of the love of God towards us in effecting our salvation, and to cry out with the Apostle: O the 
Eph. 3. 18, 19  height and depth, the length and breadth of the love of God towards us, in the beginning, the degrees, the means, the manner, the causes and effects of our salvation.  
2. Secondly, it serves for imitation to all those that any way are instruments in the salvation of others; not so much to show their power & authority they have received, asto manifest their love towards God's people, & to say with the Apostle, that the 
2 Cor. 5. 14.  love of Christ constrains us: for in this they follow the best master that ever taught.  
3. Thirdly, it serves for exhortation unto every one to praise God, for his mercy: like as for our preservation 
Psa. 107. 12  by his providence, so especially for our salvation by his love, Psal. 103.  
4. Fourthly, it serves for reproof of all those whom God hath made instruments in the salutation of others, that stand more to show their power and authority, then to manifest their love; in this they leave the example of Christ, and follow Antichrist.  
5. Fiftly, it serves for consolation unto all those that have part in the salvation brought unto them by the Lord jesus; they have so many testimonies of the love of God, as they have experiments of the work of their salvation.  
So much for the first point in the exhortation; the manner follows, which shows the earnestness of it in the word remember, from whence we learn,  
Doct. 2 That the Lords words come not lightly from him: but with abundance of affection and earnestness, as is clear not only in this place, remember those that are in bonds, which shows the earnestness of his affection; but elsewhere, Oh that my 
Deut. 32. 29.  people would have heard, oh that they would understand, oh that they would remember their latter end: and sometime why will ye 
Ezek. 18. 31.  die O house of Israel? which plainly proves the truth of this point, that the Lords words come not lightly nor slightly from him; but with abundance of affection and earnestness.  
Reas. 1 The reason, it is in a matter of great weight, it concerns his own glory, and the salvation of all his people.  
The point being thus proved both by Scripture and reason, the uses follow.  
Use 1 And first it serves for instruction, to teach us diligently to attend unto the words of the Lord, because they are spoken with such abundance of affection and earnestness: 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, even the Lord himself; the least of which motives is sufficient to draw attention in matters of less moment.  
Use 2 Secondly, it serves for imitation to all those that handle the word of the Lord, to speak it as the word of the Lord: that is, as in the plainness and evidence, so also in the power of the Spirit, with abundance of affection and earnestness, for it is a matter of great weight: they are arbitrators between God and his people, they are making a love-day, and a reconcilement between God and man; therefore 
2 Cor. 5. 20.  they should with the Apostle say, As though God did beseech you by us, we pray you in Christ's steed, be you reconciled to God. 
Rom. 12. 1.  And in another place; I beseech you by the mercies of God, that you give up yourselves a living sacrifice; holy and acceptable unto God.  
Use. 3 Thirdly, it serves for reproof of all those whom God hath called to the handling of his word, and yet do it so lazily, and carelessly, as though they cared not whether they speak or no: which showeth evidently, that seeing they come not in the power, neither have they the spirit of Elias; for it is said of Christ that he spoke with authority, and not as the Scribes: in which words there is a plain difference between the ministry 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 only, which howsoever they may be great scholiers, and be of great note in the Church, even as the Scribes and Pharises 
Mat. 5. 20.  were, yet our righteousness must exceed theirs, else shall we never enter into the kingdom of heaven. 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 between men, oh how earnest they would be, oh how full of affection, how full of power in persuading and entreating? But now in the cause of God, they are frozen up as it were, unless it be in respect of titles or personal wrongs, than they will bestir them, even to spend whole sermons on it: which showeth that they prefer themselves, 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 howsoever they may come with their fellows, and plead, Lord have we not preached in thy name? yet because it hath been but in the name only, he will say unto them, Depart from me ye cursed into everlasting fire, I know you not.  
4. Fourthly, it serves for consolation to all those that in handling the word of God take this course, to imitate the Lord herein: for howsoever it may not be liked of the most: yet we know that it is approved of the best. And howsoever they may be called hotspurres, & thought to be too much of the Spirit: yet it is better to be blamed of the world, to be too much of the spirit, and live: then to be 
Rom. 8. 13.  blamed of God, to be too much of the flesh and dye. And so much for this point concerning the manner of the exhortation: the duty that we are exhorted unto, follows: that is, that we remember those that are in bonds, from whence we learn this lesson:  
Doct. 3 That it is a special duty laid upon us by the Lord himself, To remember those that are in bonds, to remember those that are in affliction.  
The truth of which as it is clear 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 only on those which have been instruments of their sorrow, as on Pharaoh, Amelecke, 
Exod. 14. 24 Isa. 37. 36, 37. judg. 5.  Rabsheca and the rest, but even of those who have not helped them in their sorrows, as Curse ye Meroshe, because they came not to help the Lords people, and 
Amo. 6.  Woe to those that are at ease in Zion, and are not sorry for the affliction of joseph: therefore shall they go captive with the first, their sorrow is at hand.  
Reas. 1 Now there can no other reason be given of this but the will of God, of which to ask a reason as an ancient Father saith, is to seek that which is not to be found, or to pass by an unpassable way. Argu. For his will being our rule of life, those that seek to pass those bounds may expect nothing but death: for he wills it only, because it is his good pleasure so to do: which reason should serve in stead of a thousand; for if the will of a king will so prevail with us, especially if we know that it is his good pleasure so to have it; Oh how then should the will of God who is King of Kings, and Lord of Lords, that great jehovah, whose name is, jam, persuade us to obedience?  
Use. 1 The use of this point is first for instruction to every one high and low, rich and poor, to set to the practice of this duty: for it is required of us by God himself as well as any other part of his worship, as hearing the word, receiving the sacraments, or calling upon the holy name of God itself. The motives hereunto are these following, and they are drawn partly from God, partly from men; those from God are drawn partly from the will of God, and partly from the sake of God; those from men are drawn partly from others, partly from ourselves. Those from others are drawn partly as they stand in relation to us. Those from ourselves are drawn partly from the benefit we shall reap if we do it, and partly from the evil that will ensue if we do it not.  
The first motive then to stir up every one to the diligent practice 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 we look upon the affliction of God's children, or do but hear of it in any kind that they are afflicted in their estates, in their names, in their persons, or in their liberty: if, I say, that we do but duly consider of this present text, that it is the Lords will that we should remember them, it would be motive sufficient to stir us up to the practice and performance of this duty.  
2. The second motive is drawn from the sake of God, because they are his. Saul, Saul, why persecutest thou me? Act. 9 And in Hebrews 11. Moses in said to esteem the rebuke of Christ greater riches, than the treasure of Egypt. Mark, he saith, The rebukes of Christ, showing that the afflictions of his people in all times have been his affliction: therefore if we would take to heart to see the Lord jesus Christ in his own person to be afflicted, imprisoned, reviled and persecuted; oh than let us 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 move us, the due consideration of this will.  
3. The third motive is drawn from men, and first from others, as they stand in relation unto God being his children; for 
1. joh. 3. 1. 1. joh. 5. 1.  all true believers are the sons of God, they are borne of God: now the consideration of this, that all the people of God are Gods own children, will be a great motive to cause us 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 known, should be in great calamity and distress, & it should be manifest to some other by their princely carriage, or by their honourable speech, that they were the children of such a King that were a great Monarch on earth: O how would these men labour to deliver them and free them, partly by their suits, telling their adversaries that they must take heed what they do. They are honourably descended, that they are children to such a King, and heirs apparent to such a kingdom, well known in their own country, And thus having delivered them, o how would they strain themselves to do them good, by letting them dwell in their own houses, feed at their own tables, and lodge in their own beds; persuading themselves that when the King their father should hear of it, they should be richly rewarded for the same, although happily they know not their father's mind how he stands affected towards them, nor the power of the king how he is able to steed them, or at least it may be a long time ere the king might hear of it.  
Now beloved all the people of God, are Gods own children, who is the Lord of Lords, and King of Kings, the great Monarch of heaven and earth: and they are in this world as in a strange country where they are not known, for the world knows them not: by reason whereof 
joh. 15. 19  they are many times in great calamity and distress, sometime in bonds, sometime in great afflictions O then how should this move us to take pity upon them, knowing that their Father, even the Lord Almighty is not only able and just to recompense tribulation to those that trouble them, but also is ready and willing 
2. Thes. 1. 6  richly to reward all those that unfeignedly endeavour to do them good, yea and takes notice of the least good that is done unto them, and that at the very first moment of time, if we do but unfeignedly inquite of their estate, or offer up a prayer unto God for them; yea if we can but sigh unto God foot them in their distress, the Lord who searcheth the hearts takes notice of it: but if we give but a cup of cold water in his name, we shall not lose our 
Mat. 10, 41  reward.  
But lest any should think that this might be soon rewarded, the Lord seconds it saying, That whosoever shall give house or goods, or lands, leave father or mother, or wife or children for his sake and the Gospels, they shall receive a hundred fold now at this present, and in the world to come eternal life. O rich reward! shall not the least kindness be forgot even to a cup of cold water? and shall the greatest favour we can do, even to the leaving of all, be so abundantly rewarded! O how should this move us to take to heart the affliction of God's people, and to strive to the uttermost of our power to do them good, and to remember them, even because they are the children of the Almighty.  
4. The fourth motive to stir us up to the practice of this duty, is drawn from the people of God as they stand in relation unto us: that is, They are members with 
1. Cor. 12. 26.  us, 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 move us to the diligent practice of this duty.  
5. The fift motive is drawn from ourselves, and first from the benefit we shall reap if we do it; as, we shall testify our obedience to the holy will of God. Secondly, that we do it for the sake of God. Thirdly, that we love God: for those that love him which begat, love those also which are begotten of him. Fourthly, that we are living members of the Lord jesus. Fiftly, it will be the best means to provide comfort for us in our affliction, according to that law of equity, our abundance now supplying their want, another time their abundance may supply ours: and according to that general law, What measure ye meat, it shall be measured to you again. Sixtly, it will cause the Lord to give us abundance of good things here. And sevenly, and lastly, glory and life hereafter.  
6. The sixth motive is drawn from the evil that will ensue, if we do it not: that is, not only to be deprived of all the former blessings, but also it will testify against us; 1. that we are disobedient to the holy will of God. 2. that we will do nothing for the sake of God. 3. that we love not God. 4. that we are not living members of the body of the Lord jesus. 5. that we shall want comfort in our affliction, according to that speech of the Holy Ghost, There shall be judgement 
jam. 2. 13.  merciless to those that show not mercy. 6. They shall have no reward here; and 7. they shall be shut out of heaven hereafter. Yea, not only thus, but by the omitting of this duty, they pull upon 
Math. 25.  themselves horrible judgements, as Curse ye Meroshe, because they came 
judg. 5.  not up to help the Lord. And woe to those that are at ease in Zion, that put 
Amos 6.  fare away the evil day, that lie upon beds of ivory, and eat the lambs of the flocks, and sing to the sound of the viol, and drink wine in bowls: that is, do abound with these outward things, and are not sorry for the affliction of Joseph: that is, of the people of God; Therefore shall they go captive with the first that go captive, 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 cover thee, and thou shalt be cut off for ever.  
7. The seaventh and last motive is drawn 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 deliver them, and to bring them into a good land: and in the book of Judg. how oft is the Lord said to see the affliction of his people, to hear their prayers, and to deliver them out of their distress? And for the Saints we have Nehemiah, Mordecay, Hester, Daniel, and whole Churches in the new Testament: some that have ministered 
2. Cor. 8. 3.  unto them beyond their ability; some that 
1. Cor: 16. 2  have set apart for them every first day of the week: the due consideration of which will serve to quicken up every one whom the Lord hath made willing, continually to put in practise this duty. But if neither those motives which concern God as the first three, nor those that concern men as the last three, nor those which concern God and man together in the last place; if none of these, nor all these together will move us to the sincere practice of this duty, it shows plainly that as yet our hearts are exceeding obdurate and hard.  
The means Now the means, by which we must do it, is partly by our prayers, partly by our purse, partly by our presence, and partly by our pains; our prayers must be first and last. Yea in this doth our remembering of them chief consist, for we may remember those by our prayers that we cannot by any of the other means: for by it we may remember those that are a thousand miles off us, yea that are as fare 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 help them any other way, yet do not forget them in thy prayers. Now thy purse will extend to all their necessities, as to clothe them and feed them; thy presence to visit them, thy pains to go for them, like Hester to the King. But the two first will extend furthest: therefore howsoever they are most harshest: yet they should be most practised.  
The manner. For the manner how we must do it, is first, willingly, and cheerfully, for God loveth a cheerful giver, 2. Cor. 9  
Secondly, it must supply their wants, in the thing whereof they stand in need, james 2. 16. But if any think this an hard saying, and to go too near the quick, let them consider beside the motives that have been alleged, the benefits that it will afford, laid down by the Apostle himself in the 2. Cor 9 and that is, it will cause God to be praised, the necessity of the Saints to be supplied, and ourselves to be enriched, and that in 3. things, in out souls, in our estate, and in our names.  
Quest. But here a question may be asked, what is meant by remembering of those that are in bonds, and those that are in afflictions; Ans. unto which I answer, that howsoever it is expressed in the 2. part of the text, and shall more fully be handled there, yet seeing that it is necessarily raised in this place, I answer, that to remember the afflictions of God's people so as the Lord doth require in this place, is to take their afflictions as our own. Now if we were afflicted in our own bodies, every one knows what we would do, there need not much inquiry what we should do; even presently seek all lawful means of ease and help, all lawful means (I say) not in sciknes or ●osse to seek to witches or wizzards; nor to ease the body to afflict the soul, by doing any unholy, unjust, or unwarrantable thing: for this were to be eased of a small and little affliction, & to bring upon ourselves an intolerable burden; for a wounded conscience who can bear? yea this were in stead of a blessing to bring a curse▪ But they will use all lawful means for ease and help, even so should we for the people of God: that is, if they be afflicted in their names, seek to clear them; if in their estates, seek to relieve them; if in trouble, seek to deliver them. But if it so fall out that when we have done all that we can, and yet cannot bring to pass the thing we desire, as sometimes it may so fall out in case of the body, as the woman that spent all that ever she had on Physicians, 
Mar. 5. 26.  and yet could not be healed nor cured: Then we must even sit down under the burden, mourning with the people of God, not only for them, but with them, and so help to bear the burden with them, waiting every fit occasion for help like the poor man that sat by the pool waiting the moving of the waters. I do 
Ioh: 5. 5.  not say we must lie down under the burden as weary of it, but to sit down under it the better to nestle our shoulders under it, resolving to bear it, until the Lord shall take it off. And thus much for the use of instruction.  
Use 2 The second use is for examination, to try whether we have thus remembered the affliction of the people of God yea or no, and upon due trial made, if that we find that we have come short of this, and in stead thereof have made our remembering of them to rest only in words, saying, God help them, I am sorry for them and 
1. joh. 3: 18.  the like, an airy kind of remembrance; and hast not spent all that thou hast on Physicians, nor sold all thou hast, and laid it down at the Apostles feet, although happily thou mayst some part with Ananias and Saphira; nor hast wished 
Act. 5. 1.  thyself to be razed out of the book of life for thy brethren's sake: howsoever these 
Rom. 9 3.  are rare examples, and that some think they belong not to us now, and that Paul and Moses erred in their passions, they are much deceived: for God requires them as strict at us now as then he did, and God's glory in the salvation of all his people, aught to be preferred before our own salvation. Therefore howsoever thou have gone fare, yet if thou hast not gone thus fare, know that thou hast not done yet that thou shouldest have done: therefore let it humble thee, yea let it serve to further thy humiliation at this present time, that thou hast not only failed in a duty, but in a special duty required of thee, not only by precept, but also by example; yea provoked thereunto by so many strong motives. And let it quicken thee up for time to come, to settle throughly upon the performing of this duty: yea to make conscience of it, as of hearing the word, receiving the Sacraments, or prayer itself.  
If any yet shall through too much worldliness, object against this, and think that it is a little too strict, and think that hereby they should be deprived of being masters of their own goods:  
I answer, That we have nothing but what we have received: and have we received it for ourselves? No, for the heathen can answer, that man is not borne wholly for himself, but partly for his country; but divinity teacheth us that man is not borne in part, but wholly for the Church of God, even to the laying down of our lives if need be for the testimony of the truth, for the brethren's sake, 
Rom. 9 3.  as Paul saith, Phil. 2. 17. Yea though I be offered up upon the sacrifice and service of your faith, I am glad and rejoice with you all. And so much is employed in the story of the talents, that what gifts we have received from the Lord, whether concerning the inward or outward man, they should be wholly employed to his use; and this every one will grant in respect of the inward gifts, as wisdom, knowledge, utterance, boldness, memory, or the like, that we have not received them for ourselves alone, but for others. And shall we be so lavish in the more excellent, and so spare in those that are more mean? Fie, fie: therefore of our own mouths shall we be condemned. Indeed we must not love others better than ourselves, nor give so much to one as utterly to disable us from giving to another: yet thou must measure it at least by this rule, To do to others, as thou wouldst that others (in thy estate) should do 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, groaned for them? Yea, hast thou been heavy for them? Yea, hath thine eye broken thy heart with sight of their sorrow? Hast thou neither eat nor 
Lam. 3. 51.  drunk for three whole days for them? 
Hest. 4. 16.  Nay, hast thou abstained from pleasant fare for three whole weeks of days for them? Nay, hast thou given no quiet rest 
Dani. 10 2. Isay 66.  to thine eyes, nor to thine eyelids, till thou hast seen some rest for the people of God? Yea hast thou called thy child's name Ichabod, when thou hast heard that 
1 Sam. 4. 21.  the enemies have prevailed over God's people, and so to take the glory from Israel?  
Haply (to sell some part of thy possession) thou thinkest it much; yet some have done it, (which yet were as fare 
Acts 2. 45.  from community of goods, some ignorantly dream of, as they were from other of their idle fantasies: they had community in use indeed, but not in propriety:) but to venture life is more; yet some have done it, as Hester; If I die, I die.  
To venture thy office thou thinkest is much, yet some have done it, as Nehemia. To venture the displeasure of a King, thou thinkest is much, yet some have done it, as Jonathan. To build an house for them, thou thinkest it much, yet some have done it, as the Sunamite. To entertain them in house thou thinkest is much, yet some have done it, as Abraham and Lot. But for a night or two it may be thou couldst be content, but for a longer time thou thinkest it much, yet some have done it, as Simon the Tanner. To become poor to make others rich thou thinkest it much; yet some have done it, as Christ: to give beyond ones ability thou thinkest is much, yet some have done it, as the Macedonians: to join in prayer for them with the brethren thou thinkest is much, yet some have done it, as in the house of Mary: to speak to the King for them, thou thinkest is much, yet some have done it, as Ebedmelech the black more: to forsake the treasure of a kingdom, and the pleasures of a Court for them, thou thinkest is much, yet some have done it, as Moses.  
Well, if none of these precepts nor motives, nor examples will prevail with thee, to cause thee to Remember them that are in bonds, (to help them) the Lord shall send them help and deliverance from some other place: But thou and thy father's house shall be destroyed; yea thou 
Hest. 4. 14.  shalt be the first that shall go captive, Amos 6. Yea if thou wilt not yet remember them, the Lord will send them help some other way, but it shall not be to thine honour, judges 4. 9 The Lord shall sell them into the hands of a woman: that is, will raise up some week means to relieve them; for he will send some Raven to feed them, or cause some Gamaliel to speak for them: or some jailer to favour them; or he will feed them with Angel's food: or else cause that their feet shall not swell, nor their garments to wax old for 40. years: or to cause their meal and their oil miraculously to increase; or at least cause them to like better with water and pulse, than thou shalt with the kings far, when as thou shalt have that black brand set upon thee by the holy Ghost himself, 1 joh. 3. 17. how dwells the love of God in him? But if any shall yet object, that they would be more forward, but that there are so many hypocrites, that in relieving of the Saints many times they should feed the unworthy. Answ. I answer, that if thou givest 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 fare better for thee to set before thee the example of Abraham and Lot, who in entertaining strangers, received Angels into their houses. So thou knowest not whether in relieving of the saints, thou shalt relieve Christ himself: not, as some foolishly think, that he comes in the shape of an old man, but we are sure that he ever comes unto us in his members: and better it were that our goodness should extend to all, then that 
Math. 25. 40. Gal. 6. Math. 5.  any of the household of faith should want; as the Lord who lets his Sun to shine upon the good and bad; upon the just and unjust. Now if any shall say that they would do more good: but they want opportunity. I answer, if that they do what good they can, and desire to do more good if they could, the Lord will accept the will for the deed: and let this text as a shrill trumpet ever sound an alarm in thy ears, that thou mayst remember those that are in bonds; and then thou shalt never want opportunity to remember them at least in thy prayers.  
Use. 3 The third use is for terror to all those that are negligent in this duty, they do not only deprive themselves of many blessings, but also pull upon themselves horrible judgements, as before hath been showed; that howsoever they may abound with these outward things, yet it will stand them in no stead at the day of account, 
Math. 25.  but to further their condemnation.  
Use. 4 The fourth use is, for comfort and consolation to all those that have been, and are forward in this duty; they take the best course to enrich themselves here, and to assure themselves of heaven hereafter: for they make God their debtor; for he that gives unto the poor, lends unto the Lord. Now, what though money be short in thy own purse, yet if it be in a sure hand, thou wilt not care; but whatsoever thou givest or bestowest on the afflicted Saints of God, thou lendest unto the Lord, who is a sure paymaster, that will not fail thee at thy need. And thus much for the point concerning the duty contained in the exhortation; the direction follows, from whence we learn this doctrine:  
Doct. 4 That the Lord in his word doth not barely exhort us to do his will, but is very diligent to direct us in the manner how to do it.  
This is clear from the text, and most plentifully showed in the Scripture: I will 
Luk. 1. 74.  but instance one place in the first chapter of Luke, there is a duty required of us to serve God. But is that all? No, he adds the manner also how we must do it: that it must be in holiness and righteousness: and that without fear, before him, all the days of our lives: and this is typed out unto us, in the old Testament, in the building of the Tabernacle; Moses must do all things according to the pattern shown to him in the mount, Exod. 25. 40. And of the house of the Lord, which were representations of Gods outward worship, both the doings out, and the come in, with the whole form thereof must be kept, Ezek. 43. 11. and 46. 9 And as this served for the old Testament, so it is in the new; for Christ is faithful in all his house, as Moses. Moses as the servant, Christ is as the Son over his own house, whose house we are, Heb. 3. 2. 1 Tim. 3. 15.  
Reas. 1 And this the Lord doth, because he would have us bring nothing of our own into his sacred worship; but as Moses, must make all things in the Tabernacle according to the pattern shown him in the mount, and the whole form of the house must be kept, both the length and breadth, and height and limits of it round about; so we must do nothing in the worship of God, neither for form nor fashion of it, but according to the pattern shown unto us in the revealed will of God.  
2. Secondly, he doth it because he would leave no scruple nor doubt in the mind of his people.  
Uses. The use of this serves first for information, to show us 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 unto all good works.  
Use 2 Secondly, it serves for instruction to every one, to rest only on the word of God, as on a perfect and sufficient rule to direct us both in the matter, and manner of God's worship, that as we make it our ground for the matter, so our rule for the manner of his worship also.  
Use 3 Thirdly, it serves for imitation unto all the Ministers of the word, that in their ministry they use not bare exhortations, but after the example of God himself, that they add direction for the manner how they should do the will of God.  
Use. 4 Fourthly, it serves for reproof; and first, of all those that rest not on the word of God alone for direction in the matters of salvation: Secondly, of those that rest on it for the matter, but not for the manner, they think this a little too nice. Thirdly, it reproves those Ministers that in their ministry take not this course: and fourthly, it serves to reprove those that mislike with those that do take this course, thinking them too precise.  
Use. 5 Fiftly and lastly, it serves 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 strictness of it follows, from whence we learn:  
Doct. 5 That the Lord is very strict in the obedience of his will.  
This is clear from the text, Remember those that are in bonds: But is that all? No, it must be as though ye were bound with them: and in Luk. 1. We must serve the 
Luk. 1. 75,  Lord in holiness and righteousness. But is that all? No, it must be without fear before him, all the days of our lives. And in David's exhortation to his son Solomon; Know thou the God of thy fathers saith he, and serve him. Is not that strict enough? No, it must be with a perfect heart, and a willing mind, 1. Chron. 28. 9 Yea, this is plentifully cleared throughout the whole Scripture: not only in the precepts of the Law, but of the Gospel also: the law saith, Thou must observe 
Deut. 12. 32.  all things that are written in the Law, to do them. The Gospel saith, He that looks on a woman to lust after 
Math. 5. 28  her, hath committed adultery with her already in his heart: and he that is but angry with his brothers unadvisedly, 
Math. 5. 22.  is guilty of murder; and he that doth but covet that which is another's, in his eye, or in his heart, is guilty of theft. And james saith, he that observes the whole Law, and 
jam. 2. 10.  yet fails but in one point, is guilty of all: And Moses we know was barred from entering into the land of 
Deut. 32. 50.  Canaan, for that wherein we can scarcely perceive he sinned. By all which it is manifest, that the Lord is very strict in the obedience of his will.  
Reason. The reason is, because the Lord seethe how subject we are to run into bypaths, if he do but give us the least liberty; or that he do but lay the reines in our necks.  
Use 1 The use serves first for information, to inform our judgements of the great love of God towards us, and care over us for our salvation, in that he doth not only exhort us to obedience, but doth it with abundance of affection: yea, doth not only earnestly exhort us to do his will, but also doth add a direction, and that very strict, to have us walk in obedience before him; and all for our good, to bring us to salvation.  
Use 2 Secondly, it serves for defence of all those that in the uprightness of their hearts, endeavour to walk in all strict obedience before their God, against all the calumniations, not only of those dogs that lie barking without, but also of those wily foxes that lie nibbling within; that cry out against all those that exceed them in obedience, saying, they are too forward; that they are more precise than wise, and the like. These are they that love to sleep in a whole skin, according to the proverb; they will hold profession so long as they may keep their liuings too, and no longer: according to the saying, they would go to heaven in a hay-barne: but I may add, in a halter: for they may as well expect to go to heaven in a halter, as in this halting way. I speak not of the 
1 King. 18 21.  Martyrs that questionless went to heaven, as well by this death as by any other: but of the tibernites that are enemies unto 
Such are Church Papists.  the truth of God, that think the sufferings of the Saints to be just upon them, if it have been for any thing wherein themselves come short; not considering that we must keep the true pattern of wholesome words, which we have learned, 2 Tim. 1. 13. And that our righteousness must exceed the righteousness of the 
Math. 5. 28  Scribes and Pharisees, or else we shall never enter into the kingdom of heaven. But these are they that desire to make a 
Gal. 6. 12.  fair show in the flesh, which would have others to be like them, only because they would not suffer persecution for the cross of Christ; but God forbidden that we should rejoice, but in the Cross of our Lord jesus Christ, whereby the world is crucified unto us, and we unto the world: for in Christ jesus nothing will avail, but a new creature; and as many as walk according to this rule, peace shall be upon them, and mercy, and upon the Israel of 
Gal. 6. 16.  God.  
Use. 3 Thirdly, it serves for exhortation unto every one of us, to be very strict in our obedience, howsoever we may incur the name of precision or the like; seeing the Lord doth require it of us.  
Fourthly, Use. 4 it serves for imitation to all those that are put in trust with the salvation of others, to take this course, not only earnestly to exhort, and to add direction to their exhortation, but also to press their people to a strict obedience: we see it is the example of God himself.  
Use. 5 Fiftly, it serves for the reproof of all disobedient persons, they are left utterly without all excuse: what could the Lord do more, but first lovingly exhort us; yea, with earnest affection to yield obedience? yea, to direct us in the manner: and lastly, to press us with a strict rule of obedience? Now, if thou art yet disobedient, thou mayst lay thine hand upon thy mouth, and excuse the Lord; yea acknowledge him to be just, when he shall come in flaming fire, rendering vengeance unto all those that know not God, and that obey 
2 Thess. 1. 8  not the Gospel of our Lord jesus Christ; when he shall come to be glorified in his Saints, and to be admired in all those that believe.  
Use. 6 Sixtly and lastly, it serves for comfort and consolation to all those, that strictly walk in the obedience of the will of God. Notwithstanding they are evilly entreated of the world for the same, they do that which God requireth of them. Thus much for the exhortation and direction apart laid down by the Lord. Now we will join them both together, as they are required of us.  
Remember those that are in bonds as bound with them. Whence we learn,  
Doct. 6 That it is not enough to do holy duties, but we must be very strict in the manner how we do them.  
This is clear from the text, as also from the points formerly raised. Wherein we have seen the LORDS diligence to direct us even in the manner of his worship: which shows that it is our duty not only to do holy duties, but also that we must be very strict, for the manner how we do them. As also the whole Scripture is plentiful for proof of this point, and therefore it is that our Saviour saith, Take heed how ye hear. So in another 
Luk. 8. 18. Math. 6. 1. 5. 16.  place, Take heed how ye pray; take heed how ye give alms; and take heed how ye fast: all which makes the point plain, that it is not enough to do holy duties, but that we must be very strict in the manner how we do them. And in the Lord's prayer our Saviour teacheth us to pray, Thy will be done on earth, as it is done in heaven. Hark, he doth not teach us simply to pray that the will of God may be done; but that it may be so done on earth, even as it is done in heaven: and the holy Ghost teacheth servants to serve their Masters as serving the Lord. Hark, he doth not teach them simply to serve them, but to serve them even as serving the Lord, and not men. Which maketh the point very clear.  
Reason. The reason hereof is, because the Lord 
Isay 11. 12.  doth more respect the manner than the matter of his worship, how we do it, than the thing itself.  
Use. 1 The use of this serves first for instruction unto every one, not to rest only in the doing of the work of holiness, but to be very strict in the manner how we do it: for it is not enough to preach the Word, to hear the Word; nor to frequent the house of God, and with the jews in jeremy to cry out, The temple of 
jer. 7 4. 8, 9 11. 12.  the Lord, the temple of the Lord; and yet will steal, murder, commit adultery, swear falsely, and burn incense unto Baal; these are but lying words. Yea, this is to make the house of the Lord a den of thiefs: yea this is the next way to bring down fearful judgements, that the Lord should do to you as he did to Shilo. But with David we must wash our hands in innocency, etc. and so compass the altar; for 
Psal. 26. 6.  as the will of God must be our ground for every action, so the holiness of God must be our rule. We may not for the matter of our worship do as the people of God, and for the manner, like the Gentiles. Nay, we may not serve our God for the manner, as they do their Idols, Deut. 12. 4. And this stretcheth itself unto every holy duty. We may not pray as the hypocrites do, nor give alms as 
Math. 6.  as the hypocrites do, nor give alms as the hypocrites do; fast as the hypocrites do: which is to rest only in the outward work, or to do it only to be seen of men; but as our Saviour 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 work; as though we had done God great service in abstaining from a bit of meat: for God respects the manner how we do it, more 
Isay 58. 6.  than the work itself.  
2. You must not fast as the Papists do, only to be seen of men, but to approve 
Math. 6, 18  our hearts only in the sight of God.  
3. You must not fast as the Papists do, to put holiness in the thing, but to 
Isay 58. 2.  labour to do it in a holy manner to have it acceptable.  
4. You must not fast as the Papists do: thinking to merit by it: forbodily exercise 
1. Tim. 4. 8.  profiteth little, but godliness is great gain.  
5. You must not fast as the Papists do, thinking to satisfy for sin: for that is 
Col. 1. 14.  done only by the blood of Christ.  
6. You must not fast as the papists do, thinking to make God beholding unto thee: for when we have done all that we can, we are but unprofitable servants.  
7. You must not fast as the papists do, in appointing set time in the year, or set days in the week, for that is montanism: for our Saviour hath enjoined it to the 
Montanus the heretic first appointed it in the Church.  times of mourning: therefore we can appoint set times of fasting no otherwise then we can set times of mourning.  
8. You must not fast as the papists do, in abstaining part of the day, and filling themselves in the other part: for the least time of a religious fast is one whole day. Levi. 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 utter abstenance, further than for necessity and honesty. Hest. 4. 16.  
10. You must not fast as the Papists do, in abstaining from meats, but not from 
Pro. 31. 5:  drinks; for drinks do commonly more inflame nature then meats do.  
11. You must not fast as the Papists do, in abstaining from grosser meats, and glutting themselves with mere delicates: for this may rather be called a feast then a fast, yea this is devilish. 1. Tim. 4. 1. 3.  
12. You must not fast as the Papists do, only from meats: for a true fast is an utter abstenance from all outward comforts, so fare as honesty and necessity will bear.  
13. You must not fast as the Papists do, in abstaining from meats, but not from sin, as swearing or the like; For a true fast must be an holy convocation unto the 
Leu. 23.  Lord, wherein we must seek the face of God, and turn from all our evil ways. 2. Chro. 7, 14.  
14. You must not fast as the Papists do, in hanging down the head like a bulrush 
Leu. 23. 27  for a day: for a true fast is to afflict the soul, joel. 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 ourselves, 2, Chro. 7. to lose every yoke, Isa. 58. yea to cry mightily unto God, joel. 2.  
Now because of the present occasion, if any ask then how should we fast: I answer, That we must go to the word of God, and therein we shall know the will of God, as for the matter, so for the manner of it also: for it doth not only exhort us to do the thing, but also doth direct us in the manner how to do it. For it is a most perfect rule for our practice. Now howsoever some light is already given unto it by opposing of it unto the feigned hypocritical fasts of the Papists, as that we may not rest in the work done, nor do it to be seen of men, nor put holiness in the work, nor think to merit by it, nor to satisfy for sin with it; nor to appoint times to fast without lawful authority, or otherwise then we have occasion of sorrow offered unto us; nor to observe part of the day, but a whole day at least unto the Lord; nor to abstain from flesh but not from fish, from meats, but not from drinks; from gross meats, but not from delicates; but from every thing wherein the fast may be broken: nor from meats only, but from all outward comforts so fare as honesty and necessity will bear. And lastly not from meats, and outward comforts only, but from sin also; yea that we must not hang down the head like a bulrush for a day, but that we must afflict our souls, humble ourselves, lose every yoke, & cry mightily unto God.  
Now howsoever this may give some light, yet more briefly, thus thou must fast 
1. Observe. The occasion. 2. join thyself with God's people.  on this manner, when the Lord offereth occasion of sorrow and mourning, either in respect of thyself or others; join thyself with the people of God, if thou canst, as in the days of josia: but if not, than thyself with Nehemiah: and then set some time apart, according to the occasion, 
3. Setting apart.  either one day with the jews, or three days with Hester, or 14. days with Paul, or three weeks of days with Daniel, according as the occasion is of greater or lesser weight. And thus having set time apart, in the fourth place testify the inward affection 
4. Testify thy inward affection by thy outward carriage.  of thy soul by the outward carriage of thy body: that is, 1. by humiliation before the Lord, by ridding thyself of all outward comforts, so far as necessity and honesty will bear, as from the use of the marriage bed, fine or costly apparel, sweet smells, precious ointments, pleasant music, or dainty fare. 2. Testify the inward desires of thy soul by thy earnest suits unto God, for attaining the thing thou desirest, or to be freed from the evil 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 us to observe the motives hereunto: as first, because God hath commanded it. 2. the Saints have practised it. 3. much good hath been obtained by it, and 4. by the holy and sincere practice of it, much peril hath been prevented.  
Object. But if any shall say that they have often fasted, and yet have not found this effect:  
Ans. I answer, they must examine themselves whether they have not fasted like those in Isa. that have afflicted their souls for a day, and hanged down their heads like a 
Isa. 58.  bulrush: have they not fasted for strife and debate, and to smite with the fist of wickedness, yea that they might the more colourably commit sin? Now if it have been so with thee, although thou hast made thy voice to be heard on high: yet this is not the fast which the Lord hath chosen: for as he hath appointed how we should fast, so he hath in his word also set down what we should do in the day of our fast: that is, to unloose the 
Isa. 58. 6.  bands of wickedness, to undo the heavy burden, to let the oppressed go free, yea to break every yoke: and not only so, but thou must deal out thy bread to the hungry, bring the poor that are cast out into thine house, cover the naked, and not hide thyself from thine own flesh; that so by thy outward work, thou mayest testify the inward sincerity and uprightness of thy heart in the service of God. For thinkest thou, that if thou art cruel, and unmerciful unto thy brethren, that the Lord will be merciful unto thee in the day of thy fast, in hearing and helping of thee. No, no; therefore examine thine own heart, for we may deceive ourselves exceedingly herein: for thou mayest seek God daily; yea thou mayest delight 
Isa. 58. 2. 3. 5.  to know his ways, yea thou mayest delight in approaching near to God, yea thou mayest afflict thy soul before the Lord, and cause thy voice to be heard on high in the day of thy fast, and yet be no whit accepted with the Lord, if thou come not to it with a pure and upright heart, and sincere and holy affection.  
Now the Lord hath promised, that if his people shall humble themselves, and 
2. Chro. 7. 14.  pray, and seek his face, and turn from their wicked ways, then that he will hear from heaven, and forgive their sins, and will heal their land. Now God is true, and every man a liar; therefore if thou have not found this effect, blame thyself, and seek to find out the cause in thyself: for either thou hast not humbled thyself as thou shouldest, or not been so earnest in prayer unto the Lord as thou oughtest; or thou hast not sought the face of God with that singleness of heart as was meet: or at least thou hast not turned from every evil way. Now we must do all these, and not rest in the doing of any one of them; for we must humble ourselves, we must pray, we must seek the face of God, we must turn from every evil way, and then we may rest assuredly on the promise of God for a blessing. Therefore if thou have failed heretofore, settle upon 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 he will not hear from heaven, whether he will not forgive thy sin, and heal the land. And thus have we thought good because of the present occasion, and being so necessarily led unto it by the doctrine which teacheth us, that it is not enough to do holy duties, but that we must be very strict in the manner how we do them; to digress a little, to show you how we ought to fast so as may be best pleasing unto God.  
Use 2 The second use of this point serves for reproof of all those that rest only in the doing of holy duties, and never care for the manner how they do them: they will preach the word, hear the word, receive the Sacraments, fast, pray, give alms, but never respect the manner how they do them; neither for the inward nor outward man. Now howsoever these are holy duties as they are commanded of God, yet because they are performed unholy, the Lord doth no more respect them then the cutting off of a dog's neck, or the offering of swine's blood, or of manslaughter; which are all things most hateful and abominable unto him. Isa. 66. 3.  
Object. But is it not well to do the will of God, may some say?  
Ans. I answer yea, so you do it according to the will of God: otherwise thou mayest do the will of God, in some sense, & be a Pharaoh. Yea, thou mayest do the will of God, and be a Rabsheca, and a Nabuchadnezzar, and be a Pilate: yea thou mayest do the will of God, and be a devil. For it is not enough to do the will of God, but we must do it according as we pray, On earth as it is in heaven: for it is the will of God of preach the word, yet if it be but in the name only, and not in the power and evidence of the Spirit, he shall say to thee, Depart from me, I know you not. It is the will of God to hear the word, yet if any cause division contrary to the truth which we have learned, we must avoid 
Rom. 16, 17  them. It is the will of God to hear the word: yet we must come with honest hearts, else it will not bring forth fruit in us; we must come with hungering affection, else we shall not be filled with it: yea we must hear in faith, else it will not profit us. So 
Heb. 4. 2.  it is the will of God to receive the Sacraments: yet saith the Holy Ghost, Let a man examine himself, and so let him eat, and so let him drink: otherwise thou mayest be guilty of the body and blood of the Lord. So that thou mayest preach the word, and be shut out from the presence of God; hear the word, and reap no profit by it; communicate in holy things, and yet be spewed out of the mouth of God: yea, receive 
Reu. 3. 15.  the Sacraments, and yet eat and drink damnation unto thyself. So that it is not enough to hear with Herod, pray with Balaam, preach with judas, which yet are all good for the matter, being the will of God: yet because they failed in the manner, they failed also in receiving any benefit by their work.  
Use, 3 Thirdly, it serves for a comfort & consolation unto all those that do the will of God, according to the will of God, that perform holy duties holily, that have respect as well to the manner how they do, as to the matter what they do. I may say of them as the Psalmist saith, They do no iniquity, they walk in his ways, therefore 
Psal. 119. 3.  blessed are they.  
Use 4 Fourthly, it may serve for a just defence of all those, that notwithstanding they may partake in holy duties for the matter, yet dare not, when for the manner they cannot do the will of God; for they know it is not enough to do the will of God, but that they must be very strict in the manner how they do it: and howsoever they chief delight in the holy things of God, knowing the benefit of them, yet they have learned to prefer God's glory by doing no evil, before their own salvation: yea to damn themselves before God should lose one jot of his glory. Therefore those are much to blame which censure Gods children, which through tenderness of conscience dare not join with them in their worship. But most of all are they worthy blame, that not only unadvisedly meddle with the holy things of God themselves, but rashly and wilfully require others to do the same; as in the Papacy in Queen Mary's days, many of the Martyrs were compelled to cap and kneel, and crouch: yea to put on their Idolatrous apparel although it received but little honour, by them: as in the history of Doctor Taylour, who when he had a deal of their trumpery 
Fox in the 1385. pag of his 2. history.  on his back, leapt and skipped, saying, Behold what a brave fool am I.  
Thus have we by God's assistance gone through the exhortation unto the duty, with the direction added how to perform the same. Wherein we have considered of them, first as they are laid down by the Lord, with the earnestness of the exhortation, and strictness of the direction. Secondly, as they require duties from us in two points. Now we will consider of the words severally as they lie in the text. And first of the word Remember, which signifieth two things, either to move attention, or to put us in mind of our forgetfulness: in the first use or acceptation, it is all one with the word Selah, or behold: whence we learn:  
Doct. 7 That the Lord would have us to take great notice of the affliction of his people: This is plain from the text, and proved 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 Senators.  
Use. 1 The use serves first for instruction unto every one, Not to pass by the affliction of the people of God, as a thing of no weight, or of no respect: seeing they are so precious in the sight of God, even as the apple of his eye, and in themselves such an honourable people, all Kings, all Priests, all Prophets, being anointed with the ointment of God. 1. joh. 2.  
Use. 2 Secondly, it serves for reproof, first, of all those that are instruments of their afflictions. 2. those that pass by their afflictions without any respect. 3. those that take notice of them, yet do not duly respect them, as they should.  
Use. 4 Thirdly, it serves for a consolation unto all those that do duly 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 us in mind of our forgetfulness, is all one with that in the beginning of the 4. commandment; whence we learn:  
Doct. 8 That naturally we are very subject to forget the afflictions of the people of God: for proof whereof we need to go no farther then to ourselves; for how often have we heard of their affliction, and how soon have we forgot it, even with the hearing? But if at any time we have had any further purpose to remember them, how soon hath it been forgot by every light occasion?  
Reas. The reason is, partly our too much love of the world, & our too little love of God.  
Use. 1 The use serves to stir up every one of us to take notice of our secure estate in this respect, & seeing it is occasioned by those things mentioned in the reason: O let us labour for time to come, to have our hearts more and more possessed with the love of God, & our affection more drawn from the love of the things that are here below, & set wholly on the things that are above: & then we shall declare our love to him that hath begot, by loving those that are begotten of him. And 3. let it humble us: yea further our humiliation at this present time, that we have been so forgetful 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 us thus much:  
Doct. 9 That the people of God in all ages have been subject to bonds and afflictions. For proof hereof look from the very first time; Abel by Cain, Abraham by Abimelech, Isaac by Ishmaal, jacob by Esau, joseph by his brethren; the Israelites by the Egyptians, the Moabits, the Ammonites, the Amalekites, the Palestits, the Canaanites, the Babylonians, the Tyrians and Syrians, and who not? David by Saul, David by his sons: yea David by his wife. And if we come to the new Testament, Christ by the jews; his Apostles, by the Gentiles; his faithful Disciples, by the Antichristian Romans, and his whole Church by the world of unbelievers. Yea as the Israelites had not one people alone set against them, but even so many as there were nations under heaven, so it is with the Church of Christ; they have not one people alone adverse unto them, but so many as there are unbelievers in the whole world, whether they be Turks, Papists, or of what nation soever: besides those secret enemies that it nurceth up in its own bosom. And yet they have not only these enemies of diverse sorts, but also they are subject to afflictions of all sorts, as necessities, distresses, stripes, imprisonment, tumults, labours, watchings, fastings, dishonours, evil reports, and what not?  
Reas. 1 The reason hereof our Saviour himself 
joh. 15. 19 20, 21.  gives in joh. 15. and that is, Because they are not of the world.  
2. Secondly, because they are not greater than their master; for saith Christ, If they have persecuted me, they will persecute you also.  
3. Thirdly, because they profess the name of Christ.  
4. The fourth reason that our Saviour gives in that place, is in respect of the wicked themselves, because they know not God; for saith Christ, All these things will they do unto you for my name's sake: because they have not known him that sent me.  
Reas. 5 The fifth reason why the children of God in all ages, have been subject to bonds and afflictions, is in respect of that ancient enmity thrt is between the seed of the woman, and the seed 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. Seventhly, because they testify unto the world, that the works thereof are eevill. joh. 7. 7.  
8. Eighthly, because they cannot but speak the things that they have seen and heard. Act. 4. 20,  
9 Ninthly, because they will not run with the world into the same excess of riot. 
●. Pet. 4.   
10. The last is, because they follow goodness, Psal. 38. 20.  
Quest. But here a question may be asked, why the Lord doth suffer his children to be thus afflicted in the world.  
Ans. Unto which we 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 profit, and that in diverse respects: first here; secondly, hereafter; Partly in respect of the good it brings forth in them, partly in respect of the good it brings upon them, or causeth unto them; as first hereby that they might be partakers of his holiness. Heb. 12.  
2. Secondly, that it might bring forth in them the quiet fruit of righteousness, ver. 11,  
3. Thirdly that the inward man might be renewed daily, 2 Cor. 4. 16.  
4. Fourthly, that by an increase of grace, the love of God may be shed abroad in their hearts, Rom. 5.  
5. Fiftly, that the life of jesus might be 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 unto their praise and honour and glory, at the appearing of jesus Christ, 1 Pet. 1. 7.  
7. Seventhly, that hereby they might receive a fare more excellent and eternal 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 be comforted hereafter? Mat. 5. 4.  
10. Is not this for their profit to have God dwell with them here, Isay 57 15.  
11. And they to reign with him hereafter? 2 Tim. 2. 12.  
12. Is not this for their profit to have the Spirit of glory rest upon them here? 1 Pet. 4. 14.  
13. And to receive a crown of life, James 1. 12. a crown of righteousness, 2 Tim. 4. 8. yea, an incorruptible crown of glory hereafter? 1 Pet. 5. 4.  
14. Further, the Lord suffers his children to be in bonds and affliction to try them, jam. 1. 3. and prove them, 1 Pet. 4. 12. For he will have none but pure mettle: if they will not endure the fire of affliction, nor the fan of sorrows, nor the sieve of adversities, they are not for him. Mat. 10. 38.  
15. Further, he doth it to prove others, Math. 8. 20. For as he will have none but pure mettle, so he will have none but true mettle as we say; such that notwithstanding they may see those in the forefront of the battle to be beaten and sore oppressed, yet will be ready to stand in the face of the enemy, when their turn shall come: Such that notwithstanding they may see Christ in his members oftentimes have not whereon to rest their head, yet with Ruth will resolve to worship the same God with them; yea to live with them and die with them: notwithstanding it requireth the forsaking of country, kindred, means, 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 serve God but for their belly sake, as Satan accused job, job 1.  
17. As also because they meddle sometimes with that they have nothing to do with; as Abraham with Hagar, Gen. 16. 4. And David with numbering of the people, 2 Sam, 24. 10.  
18. Also, because that through the unregenerate part that doth remain in them, they are apt to forget God with David, who in his prosperity thought he should never be moved, 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 go purging potions, as the Lord causeth his to drink of the waters of Mara before he settle them in Boaz possession, Ruth 1. 20. & 4, 14.  
21. Further, he doth suffer it, because he hath appointed them unto it. 1 Thess. 3. 3.  
22. He 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 Gospel, 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, love, patience, and perseverance, and to make them the more manifest, Rom. 5. 4. jam. 1. 3.  
27. As also, because he love's them, Heb. 12. 6.  
28. And offereth himself unto them as unto sons, Vers. 7.  
29. Yea, that they might be perfect, entire, lacking nothing, james 1. 4.  
30. Further, the Lord suffers them to be in bonds, to wean them from the world, Psal. 30.  
31. As also, because it is the very highway to heaven, Heb. 11. 39  
32. Further, that no flesh should glory in his presence, 1 Cor. 1. 29.  
33. As also, that we should rejoice in the Lord only, 2 Cor. 10. 17.  
34. And trust in the Lord wholly, and not in these uncertain riches, Phi. 4. 6. Psal. 37. 1 Tim. 6. 17.  
35. Further, to make them long after heaven; and to look for and love the appearing of the Lord jesus, Phil. 1. 23.  
36. Further, the Lord lets his to be in bonds and affliction, to let them know, that the promises of God do consist in better things than 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 be able to comfort others, 2 Cor. 1. 4.  
39 As also, because it is written, The just shall live 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 reap the fruits, 1 Cor. 9 7.  
42. Yea, we must first run before we attain, 1 Cor. 9 24.  
43. Further, the Lord doth it because he would be called upon, Psal. 50. 15. and be sought unto, Ho●ea 5. 15.  
44. Yea, because he hath delight in those holy sacrifices that his people offer up unto him most plentifully in their affliction, Psal. 51. 1 7.  
45. Yea, because he takes delight in his own graces that he hath wrought in them, as faith, love, patience, and perseverance; 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 he would magnify his providence in upholding of them, 2 Cor. 4. 9  
47. His goodness in relieving of them, 2 Cor. 6. 10.  
48. His power in delivering of them, Psal 34. 19  
49. Further, he doth it that heaven might be the better welcome unto them, when they shall come thither, coming out of great tribulation, and all tears being wiped away from their eyes, Reve. 7. 14.  
50. And lastly, he doth it because he wils it; for the holy Ghost saith, that through many afflictions we must enter into the kingdom of heaven.  
And, All that will live godly in Christ jesus shall suffer persecution, 2 Tim. 3. 12.  
This point being thus proved and cleared, the uses follow.  
Use. 1 And first it serves to inform us, that it is no new thing to hear of the affliction of the people of God, for it hath been so in all ages.  
2. Secondly to instruct us, that we think it no strange thing, if the like do befall us, seeing that it is the lot of all God's people, 1 Thess. 3. 4.  
3. Thirdly, it serves to comfort us in affliction, knowing that hereby we are so fare from being severed from the people of God, that even by it we are made companions with them, 1 Thess. 2. 14.  
4. Fourthly, it serves to take away the offence of the cross in others; seeing that the Lord in his wisdom and love, makes it so many ways beneficial unto his children. Thus much for this point, it follows.  
Note. But before we pass any further, note; that whereas we said in the beginning of the last question, that afflictions were profitable, and that in diverse respects, we are not so to take it as the Papists do, that they are the cause of profit unto us properly, but that the wise disposing hand of God, doth make them so unto his children; for afflictions are evil of their own nature, Amos 3. 6. And indeed they are most evil unto all the , even as the beginnings of hell unto them, Psal. 11. 5, 6. & 50, 22. 2. Thess. 1. 6. But unto all the faithful, they are fatherly chastisements, whereby the Lord judgeth them here, that they might not be condemned hereafter, 1 Cor. 11. 32. So that this is it that makes them profitable, whilst the faithful do feel God to be between them and the weight of the evils which they endure in the punishments and chastisements which he inflicts upon them, 2 Cor. 4. 9 They have therein a certain pledge and seal of his love, Heb. 12. 6. for if he loved them not (as one well saith) 
Caluin: on Heb. 12. ver. 6.  he would not be thus careful for their salvation, Heb. 12. 7. Therefore most ignorant are all those that under this pretence that afflictions are profitable, do rashly, unadvisedly, indiscreetly, or wilfully pull affliction upon them: but most of all foolishly ignorant are the Papists, that under this pretence presently vow voluntary poverty, and so bring a burden upon the Church carelessly, by a company of loitering lubbers, idle bellies, whose glory is to their shame. And there leaving them, we proceed: it follows in the text, As though ye were bound with them. Whence we learn,  
Doct. 10 That we ought so to mind the affliction of God's people, as though we were ourselves afflicted in the body; this is evident in the Text, and plentifully proved by other Scriptures, 1. Cor. 12. 25.  
Reason. The reason is, because that as true as our arms or legs are members of our natural bodies, so verily are the faithful members of the Church of God, which makes but one spiritual body of the Lord jesus, Ephe. 5. 30. Now we know what a sympathy there is in the members of a body, though it be farthest remote from the head, and of least honour, yet if it be grieved; what readiness, what diligence, what care, what respect the whole body hath unto it.  
Use. The use serves, to stir us up to a sensible feeling of the bonds and afflictions of the people of God; for are they afflicted in any kind? thou art afflicted in the same, if thou belong to Christ. Yea, if they be afflicted in any member, thou art afflicted in the fame: therefore deny thou not the duty of a true, natural and living member unto them; but as Christ who is the head, said unto Paul; Saul, Saul, why persecutest thou me, Act. 9 although he was going to vex the poor Saints at Damascus: 
Whether thou be an eye, an arm or hand or leg.  so do thou, when thou hearest of the affliction of the people of God in any place, take it to heart, as if thou were thyself afflicted in thy own body.  
Thus much for the words apart, now let us see what sweetness we may suck 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 ye were afflicted in the body. Whence as a second gleaning after harvest, we learn,  
Doct. 11 That the Lord is very pitiful of his afflicted servants.  
This is plain in the words of the text, Remember those that are in bonds: but is that all? no, but even as though ye were bound with them: remember those that are in affliction: but is that all? No, it must be as though we were afflicted in the body. Wherein the Lord calls upon us seriously to think upon the affliction of his people; which shows that he is very pitiful of them. This is very plain 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 proved not only in those places cited before, where the Lord pronounceth a woe unto all those that do abound with these outward things, and are not sorry for the affliction of his people, and curseth those that sit at ease, & come not out to help them in their need; but also in all those places, where he calls all those to account, that have been instruments of their sorrow, as the Idumeans, the Assyrians, 
Ezek. 35. 15.  the Babylonians, and the rest; and like a pitiful father, who having whipped his child cannot endure to look upon the rod, but either casts it into the fire, or breaks it into pieces: so doth the Lord deal with them which evidently shows, that he is very pitiful of his afflicted servants. And yet this will further appear, if we do duly consider, that all the promises in the Gospel are principally made unto them, as Blessed are they which suffer persecution for righteousness sake, for theirs is the kingdom of heaven, Math. 5. 10. those that mourn they shall be comforted, vers. 4. yea Christ is principally sent to them, Isay 60. 2. they receive the Gospel, Math. 11. 5. God will dwell with them, Isay 57 15. And look unto them, Isay 66. 2.  
Reason. The grounds why the Lord is pitiful of his afflicted servants are two, first because they are his children. Now we all know how near it goes to the heart of a father, to see his children in distress; This made David cry out to his servants to remember the young man Absolom, 2. Sam. 18. 5. even as the Lord calls to Satan when job must be afflicted, O spare his person, O spare his life. And this is the reason why the LORD calls unto all his people to remember those that are in bonds, to remember those that are in affliction, even because they are his children.  
Reas. 2 The second ground of this point, why the Lord is thus pitiful of his afflicted servants, is his own holy names sake, as in Ezek. 39 24. According to their uncleanness I hide my face from them, therefore thus saith the Lord, Now will I bring again the captivity of jacob, and have mercy upon the whole house of Israel, and will be jealous for mine holy name.  
And in the thirty sixth Chapter of Ezekiel, and the twenty one verse, the Lord saith unto Israel, that he had pity on them for his own holy name, which was profaned 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 he calls so upon all his people to remember those that are in bonds, to remember those that are in affliction, even because he would not have his Name blasphemed among the heathen.  
Use. The use serves; first for comfort and consolation unto all those that are in any affliction or distress, whether in the den with Daniel, or in the stocks with joseph, or in the dungeon with Peter, or in the fire with the three children, or in the waters with David; whether oppressed by open enemies with the Isralites, or betrayed by secret enemies as Christ; whether they are afflicted inwardly in their minds, or outwardly in their bodies: Whether in their estates by poverty, or in their names by reproaches, in their own families or abroad, with inward fears, or outward terrors, of what kind so ever, or by what means soever; here is comfort and consolation for them, as a manuscript sent from heaven to certify them, that the Lord is very pitiful of them.  
Quest. But here a question may be asked by some afflicted soul; How it can be, that the Lord is thus pitiful of them, seeing that many times he lets them alone a long time in great affliction; even to the reproach of the world, and the pleasure of their enemies?  
Answ. Alas poor soul, art thou brought to that estate, that thou thinkest his mercy is clean gone, that he hath forgot to be merciful, or that he hath broken covenant with thee, and that he hath quite forsaken thee? it is but thy own thoughts to think so; yet be not discouraged, it is but the same that hath befallen the very best of God's servants; as David and Christ: for David was so afflicted and so long, that he thought the mercies of God were clean gone, and that he had forgot to be merciful, and had quite broken covenant with them; and Christ in his agony thought that God had utterly forsaken him, Psal. 77. 8, 9 & 89. 39, 49. Math. 27. 46. But they were but words of passion, for God was as pitiful of them in their greatest afflictions, and loved them as at other times. And this Christ knew, when he calls him my God, my God; and David, when he had remembered the years of the right hand of the most High, and meditated of his works, and devised of all his acts; then he could say, Thy way O God is in the Sanctuary: that is, that it is too high for flesh and blood to conceive of, but only by faith. Therefore, if thou think through thy great affliction, that the Lord hath forgot to be merciful unto thee, consider that it is but the apprehension of flesh and blood: thou must know with David, that God's ways are in his Sanctuary, the which if thou wouldst attain to know, thou must enter into his Sanctuary with David, Psal. 73. 17. and there thou shalt clearly see the end of the Lords dealing towards thee, and how he pitieth thee in thy greatest affliction. Now the Sanctuary for the Saints, is the sacred Scripture, into the which if thou wilt enter with me a while, we will call to mind the ways of God for thy greater comfort.  
1. And the first step shall be in Gen. 17. 1. where the Lord saith unto Abraham, and in him unto all the faithful:  
I am God all-sufficient.  
The second is in joshua, 1. 5. Where the Lord saith to joshua (and in him to all the godly; as the holy Ghost himself doth expound it, Hebrews 13. 6.) I will never fail thee nor forsake thee.  
3. The third is in Isay 54. 7, 8, 9, 10, 11. where the Lord speaks unto the whole house of Israel, saying: For a small moment have I forsaken there, but with great mercies will I gather thee: in a little wrath I hide my face from thee, for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer; for this is as the waters of Noah unto me. Yea, the mountains shall departed, and the hills be removed, but my kindness shall not departed from thee, neither shall the covenant of my peace be removed, 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 child, that she should not have compassion on the son of her womb? yea they may forget, yet will not I forget thee.  
5. The fift is in Isay 57 18. I have seen his ways, and will heal him, I will lead him also, and restore comforts unto him, and to his mourners.  
6. The sixth is in Isa. 61. 1, 2, 3. The spirit of the Lord is upon me, because the Lord hath anointed me to preach good tidings unto the meek; he saith sent me to bind up the , to proclaim liberty to the captives, and the opening of the prison to them that are bound, to proclaim the acceptable year of the Lord, to comfort all that mourn, to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garments of praise for the spirit of heaviness, that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.  
7. The seventh is in Isa. 66. 5. Hear the word of the Lord, ye that tremble at his word: your brethren that hated you, that cast you out for my name's sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed.  
Tho eight is in Isa. 66. 10. 11, 12. Rejoice ye with jerusalem, and be glad with her, all ye that love her, rejoice for joy with her, all ye that mourn for her; that ye may suck and be satisfied with the breasts of her consolations, that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold I will extend peace to her like a river: as one whom his mother comforteth, so will I comfort you, and ye shall be comforted in jerusalem.  
9 The ninth is in Zepha. 3. 17. 18, 19 The Lord thy God in the midst of thee is mighty, he will save, he will rejoice over thee with joy, he will rest in his love, he will joy over thee with singing. I will gather them that are sorrowful for the solemn assembly: Behold at that time, I will undo all that afflict thee; and I will save her that halteth, and gather her that was driven out, and I will get them fame and praise in every land where they have been put to shame.  
10. The tenth is in Psal. 34. 19 Great are the troubles of the righteous, but the Lord delivereth him out of them all.  
11. The eleventh is in Psal. 97. 11. Light is sown for the righteous, and joy for the upright in heart.  
12. The twelfth is in Psal. 126. 5, 6. They that sow in tears, shall reap in joy: he that goeth forth and weepeth, bearing precious seed, doubtless shall return with joy, bringing his sheaves with him.  
13. The thirteenth is in Gen. 22. 14. In the Mount will the Lord be seen.  
The fourteenth is, in Deut. 32. 36. The Lord shall judge his people, and repent himself for his servants, when he seethe that their power is gone.  
Here are fourteen steps answerable to those fourteen excellent songs, called Psalms of degrees: by which we may ascend up into the holy Temple of God, where we shall hear that melodious harmony of sweet melody, sounding in our ears, which will cause our hearts exceedingly to rejoice, though now for a season: 
jam. 1. 2.  if need require, we are in heaviness through manifold 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 unto the other, we shall find that he never forsook any of his in their affliction, but ever when they called upon him, and turned unto him, he heard and answered, and delivered them out of their distress, either by removing the affliction from them, or them from it, as the book of judges doth plentifully witness; and in the 107. Psal. how oft is it said, that when they cried unto the Lord, in their trouble, he delivered the out of their distress? But yet if the tentation lie sore upon thee, by reason of thy great affliction, that thou mayest yet doubt of the mercy and truth of God towards thee, and think that he hath forgot thee, consider what the Lord himself saith in the Psal. 105. 8, 9, 10. That he remembreth his covenant for ever; and his word to a thousand generations, even the covenant which he made with Abraham, & his oath unto Isaac, and confirmed the same unto ●acob for a law, and to Israel for an everlasting covenant. And that we may be fully confirmed in the truth of this doctrine, ●hat God is very pitiful of his afflicted servants, seeing it is so hard to fasten it upon us in our passions, let us further consider:  
1. First, how highly the Lord is displeased and offended with the instruments of their afflictions, & what revenge he hath, and is purposed to take, not only on particular persons, as Pharaoh, 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 jews by scattering of them on the face of the earth, and the Antichristian Romans by pouring on them the full viols of his wrath; yea by consuming of them utterly with the breath of his mouth and the brightness of his coming: yea it is, as the Apostle saith, a righteous thing with God, to recompense tribulation to them that trouble you, and to you that are troubled, rest, when the Lord jesus shall appear.  
2. Secondly, that all their wrongs he takes as done unto himself: 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 precious in his sight: for Precious in the sight of the Lord is the death of his Saints, Psal. 116. 15.  
4 Fourthly, that whatsoever is given, he takes as lent unto himself. Pro. 19 17.  
5, Fifthly, how that he hath taken order that none should do them wrong. Psal. 105. 14, 15. Touch not mine anointed, and do my Prophets no harm: yea he hath reproved kings for their sake.  
6. Sixtly, how he supports them in their troubles. Psal. 46. 1.  
7. Seventhly, how he accompanies them through them. Isa. 43. 5.  
And lastly, how he calls upon all his people every where to remember them. The consideration of these things, wilfully establish the truth of the doctrine, That the Lord is very pitiful of his afflicted servants.  
For if a King seeing his subjects in great affliction and distress, should severely take vengeance on their adversaries that were the cause of their affliction, and thereby should make it known, that all their wrongs he took as done unto himself, and that their afflictions were dear and precious in his sight, and thereupon had taken order that no man should do them wrong; and on the other side should make it known unto all his subjects, that whatsoever were given unto them to help them, he took as lent unto himself: yea should himself support them in their troubles, and accompany them, through them, in the fire, in the water, in the den, in the dungeon, in banishment, in exile, in poverty, and in every distress: And last of all, should make it known by public writing sealed with his own seal, that it were his will that all his subjects should remember them to minister unto them, and to do them good; would not this persuade their hearts, that the king did exceedingly pity them in their afflictions? Yea, yea, beloved brethren, the Lord doth this to you, and more too; for the king could do it but as a man, like Darius who laboured till the going down of the 
Dan. 6. 14  Sun to deliver Daniel, but that was all he could do; but the Lord doth it as the Almighty, who is all-sufficient to support thee in thy affliction, to accompany thee through it, to daunt the adversary, and all at once. Therefore as it may serve to confirm the doctrine, so it serves exceedingly for thy comfort, whosoever thou art, or whatsoever thy affliction be: and therefore seeing it is chief the intent of the words in the text, and principally intended in the raising of the point to bring comfort unto thee, deprive not thyself of the same.  
Use. 2 Secondly, it serves for imitation, That seeing God is so pitiful of his afflicted servants, every one of his should do the like. We cannot follow a better example.  
Use. 3 Thirdly, it serves to shame Christians that are so pitiless of the afflicted servants of God; it shows they are no whit like their Father. Math. 5. 45. and that they want a great deal of love to God: for he that love's him that begat, will love him also that is begotten, 1. joh. 5. 1. And if we love, we will show it by our pitying of them, 1. joh. 3. 17.  
Use. 4 Fourthly, it serves for terror to all those that are instruments, or causes of the afflictions of the people of God. For howsoever it may be necessary in some respects that they should be afflicted: yet, as it is said in another case, so I say in this; Woe be to them, by whom the affliction cometh; for doth God pity his afflicted servants? then he will have no pity on thee that art the instrument or cause of their affliction, but will esteem it a righteous thing to recompense tribulation unto thee. Yea if he pronounce a woe unto his own people, because they sorrowed not for them in their afflictions: what will he do to thee, who dost afflict them? Yea if Meroshe be cursed that came not out to help them, what will he do to thee who comest out against them? but even give thee thy portion with Pharaoh, or Herod, or with the Babylonians, or with the Antichristian Romans, to be destroyed here, and to be cast into the black lake hereafter? For if thou hadst no other sin against thee but this, even thy cruelty and unmercifullnesse against the afflicted servants of God; It were sufficient to side thee out to the left hand of God amongst the goats, to hear that woeful doom, Depart from me ye cursed into everlasting fire, which is prepared for the devil and his angels, Mat. 25. O consider this ye that forget God, lest he tear you in pieces, and there be no help, Psal. 50. 22.  
Use. 5 In the fift place it serves for invitation, to invite every one to the serious meditation and due consideration of the words in the Text, Remember those that are in bonds: For it concerns all, it belongeth to all, of what estate or degree, or condition soever, whether high or low, rich or poor, in prosperity or adversity, here is matter for thy meditation. If thou be in prosperity, it informs thee of thy duty; if in adversity, of the Lords care over thee for thy comfort. Therefore let it often be in thy mind, and often in thy memory: let it lie down with thee, and rise up with thee: Yea let it be with thee in thy going out, and at thy coming in, and accompany thee in all thy ways. And as these words in the text, so all the branches of the same, with the several instructions that it yields for our use; and consider what a storehouse of treasure is contained in it; for howsoever a text may be full of heavenly good matter, yet it shall not be good to thee, unless rhou profitably receive it. And as this is the master's joy, so it will be the scholar's comfort, even with David to hide the word; and with Mary to lay it up in their hearts: And seeing it is the intent of the Lord in speaking, of his Spirit in inspiring; the inviter in gathering, and his soul in desiring, that it may be for thy profiting, deprive not so many of their expectation, thyself of so much good. And seeing that the sweetness of it made it easy in gathering, let it not be tedious unto thee in retaining it being gathered. And as it serves for all persons, so for all times and all changes; when thou art in prosperity, to teach thee; in adversity to comfort thee.  
Use 6 It serves in the last place for exhortation to all the afflicted Saints to praise God; for shall God be so pitiful of them, and shall he lose the praise of his love? No, no. Therefore O that men would praise the LORD for his merciful loving kindness, and count it exceeding joy, when they fall into diverse temptations, seeing that they are not forsaken in them.  
All praise to him who is all-sufficient.  O That the salvation of Israel were come out of Zion: when the LORD bringeth back the captivity of his people; jacob shall rejoice, and Israel shall be glad, Psal. 14. For Zion's sake I will not hold my peace, and for jerusalems' sake I will not rest, until the righteousness thereof go forth as brightness, and her salvation as a Lamp that burneth, Isay 62. 1. 〈…〉 at make mention of the Lord, keepe● not silence, and give him no rest till he establish, and till he make jerusalem a praise in the earth, Isay 62. 6, 7. 
FINIS.