Sips of Sweetness; OR, CONSOLATION FOR Weak BELIEVERS. A Treatise, discoursing of the Sweetness of Christ's carriage towards all his weak Members. Particularly to such as are weak either, 

1. Habitually; or  
2. Accidentally, by reason of 

1. Working.  
2. Sinning; or  
3. Suffering.     Being the sum of certain Sermons Preached upon Isa. 40.11.  
By John Durant Preacher of the Gospel in the City of Canterbury.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
i.e. His fruit was sweet to my taste,  Cant. 2.3. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
i.e. All of him is desirable.  Cant. 5.16. 
London, Printed by M. S for Hanna Allen, and are to be sold at her shop in Popes-heed Alley, 1649.   

TO THE Candid and Christian READER.  
THou art here presented with some Sips of Christ's, streaming through a poor creature. If thou expect any puddle in them (as sure thou mayest) it's by reason of the polluted breast through which they came, for the fountain was clear. It's our misery that pure flow forth from Christ, become impure in their passage through us: As the water, which in its fountain was as clear as Crystal, becomes muddy in its course through some kennel. I wish I were sensible enough of what a filthy kennel my heart is. Sure I am, if there be any clearness or comfort in what is offered, it's not mine, but Christ's.  
'twas a rainy day in which those thoughts were brought forth. My own heart needed some resreshing; and Christ's Spirit brought that Text to my hands, which is treated of in this Discourse. Concerning which, I have this to say.  
If thou expect strong meat, 'tis not here: All that I pretend to (and oh that I may attain that!) is to give milk to babes. If free grace have dignified me with that worthy name (Believer.) I must add to it this Epithet (weak.) Being such I so spoke: And (as our Proverb is) I measured others corn by my own bushel. I thought some might be as I was, and am, weak: And if thou art strong, I have nothing to say to thee but this; Be not high minded, but fear: Even the men in Christ, sometimes are as the children, weak. But if thou be either habitually or accidentally weak: here is a Sip for thee, I promise no more: Neither wilt thou find so much, if Christ do not undertake (which I have desired and do) to make my promise good.  
That which encouraged me to appear in Print, was this hope, that as Christ had made this, some way, sweet in the Pulpit, so he would also make it in the Press. Some Lambs of Christ were refreshed in the preaching of this: and that made me hope, that some others might also be refreshed by its perusal. I must proclaim it to the glory of free grace, that my own soul hath tasted some sweetness by what Christ gave in to me in this Treatise: And because I would not eat my morsels alone, I was the willinger to this work of publishing.  
If I might be a means to give a Sip of consolation to some weak Believer, I have my reward in this, and encouragement to the like.  
It's Christ's peculiar Prerogative (and therefore Paul and Timothy would not pretend unto it) to have dominion over faith: 'tis hard enough for any (too much for me) to be counted helping of his people's joy. I have always feared that Kinglyevill, which I see swell under the throats of some; while they rather Magisterially press things upon people's consciences, then Ministerially help believers comforts. To this last I have aimed, and if I obtain it not, I confess I have miss my mark.  
I have studied to be above offences; therefore I shall not print complaints, otherwise I might sigh and say, that I knew what David meant, when he said, his soul was among Lions, etc. Psal. 57.4. Some have been so weak as to deny, others worse, to endeavour to disgrace my Ministry: But Christ (whom I bless, who enabled me, for that he counted me faithful, putting me into the Ministry) hath sweetened my endeavours, by causing some of his sheep (who know his voice) to own my Ministry, and vindicate me from being a stranger. It's my humble hope, that if thou be a Lamb of Christ, thou wilt in this (though through an oaten reed) hear his voice; which (if thou do) follow it.  
When I shall understand, that what is now Printed, either pleases, or profits any poor believing soul, I shall be encouraged to publish something besides, of the like nature to this, viz. The sweetness of Christ's carriage to believers under temptations: And also the tenderness of his heart towards believers, with reference to their ignorance, unbelief, and inability to act.  
At present I have done, when I have entreated thee (Reader) to pray for me, that I may find grace to be faithful, and wisdom to be skilful in feeding the Lambs of Christ, the flock of God, over which the Holy Ghost hath made me overseer; That in the day of my Masters coming, I may be able to give up my account with comfort.  
If thou in this be my Remembrancer to the Throne of Grace, thou wilt do an office of charity for, and lay an obligation of service upon him, who is,  
Reader, The meanest of the Servants of Christ. John Durant.   
Sips of Sweetness; OR, Consolation for weak BELIEVERS.  

SECT. I. Declaring Christ's sweet carriage to all his weak members.  Isaiah 40.11. 
He shall feed his flock like a shepherd; he shall gather the Lambs with his arm, and carry them in his bosom; he shall gently lead those that are with young.  

CHAP. I. The Introduction to the Text, with the drift and scope of the words.  
IT hath still been the design of the Enemy of our salvation, Satan; to keep souls from closing with the Author and Captain of our salvation, 
Heb. 2.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Jesus Christ. Now for the advancement of this his design, 
Eph. 6.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he doth still endeavour (amongst other his wiles) to raise and nourish in the hearts and minds of poor souls very hard thoughts of Jesus Christ. If Satan cannot keep souls in his slavery (as he doth the Indians) by representing himself to them as terrible, he will (if possible) keep them from entering into Christ's service, by persuading them that he is not merciful. Indeed it is the Devil's main design, to detain a poor soul always under his own yoke; and to this end he would feign delude the soul, by making it believe 'tis all golden; but if he miss in this, his next method is to dissuade the soul from taking up Christ's yoke; and therefore he endeavours to deceive, by pressing the soul that 'tis all iron: and if a soul desert him, and will serve Christ, he must look (so the Serpent insinuates) to meet with hard employment, and a harsh Master, in whose service he must expect many sorrows, but few joys, great work, and little wages  
But in all this Satan acts like himself, a liar, and speaks of himself, lies. For surely never did poor soul give up its name (and with that its heart) to the service of Jesus Christ, but found both in the Master and the service incomparable sweetness. 'Twas but a slanderous, and slender excuse of him in the Parable, 
Luk. 19.22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that said he knew Christ was an austere master. The faithful servants found Christ's bounty, fully confuting that slander. Indeed Christ is a Lion, and so knows how to be angry, and tear in pieces such as forget him and themselves, & forsake their own mercies, by harkening to lying vanities, preferring Satan's slavery, before his service. But Jesus is also a Lamb (and so fitted to be kind) and he knows how to follow such poor souls with embraces of love, as love themselves by loving him; and cleaving to him forsake all things else. True it is, Christ is great, and if sinners stubbornly stand out, they shall feel that he is severe; but with all he is good: and if souls sincerely come to him, they shall taste that he is sweet. Indeed the Lord Jesus is a flame of fire to consume those that obstinately refuse to hearken to the Gospel: but withal he is a sea of love to comfort all those that cordially obey it, by taking him. However Goats out of his fold shall find him dreadful; poor Lambs within the fold both do, and shall find him merciful. This is that which this great Prophet in this place prophesieth concerning Jesus Christ. Where speaking of Christ's carriage towards all his members, he saith that, before time, which believers seal to in time. viz. That never did any soul, which received Christ as tendered in the Gospel, miscarry either through want or weakness: For Christ still fed and carried it, etc. This I conceive to be the scope of this Prophetical speech concerning Christ: namely, that his carriage should be full of sweetness towards all his members, especially such of them as are weaker than the rest.   

CHAP. II. The Context, with the Division of the words and the Doctrines arising from them.  
IN the beginning of the Chapter, the Prophet brings in God, commanding to preach comfort to his people. Comfort ye, comfort ye my people saith your God. 
The coherence and dependence of the Text.  Its God's mercy that he hath provided; and Ministers duty they should preach comfort to the godly.  
Being commanded to preach comfortably, he brings in the Baptist, ushering in of Christ, v. 3. If comfort be to be preached, Christ is to be the Text.  
Speaking of Christ he presents him coming with a strong hand, v. 10. Indeed such a Saviour doth the soul need, who hath a strong hand able to rescue the poor Lamb, out of the mouth of the devouring Lion. And that Christ might be seen to be a suitable and sweet Saviour, the Prophet adds; that as he was powerful, and so able to rescue the poor sinner: in like manner he was merciful, and so willing to feed the soul when it hungered, and to gather it in case it wandered, and in case of weakness, to carry it in his bosom. So that in these words Christ is held out, under the similitude of a Shepherd, carrying himself in all things, as a Faithful and merciful shepherd to poor souls. In general 'tis said he should feed his flock; and answerable to particular necessity of the weak of the flock, he is also particularly described to be careful: As in case the soul wander, (as sometimes the best sheep do) It is said, he shall gather it, the word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a careful gathering, and therefore so used, Gen. 41.48. Joseph was not more careful in gathering up the food of the seven years, than Jesus is in gathering wand'ring believers. And in case of weakness (as Lambs will be) Christ is said to carry them; the word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not only to carry, but to take up, (as supposing they may be fallen) and carry. And lastly, in case of breeding, or being with young. It is prophesied of Christ, that he would lead them. Yea and that all these acts of Christ might be set out in their full sweetness; every one of them is heightened by its manner of performance. He will gather the wand'ring with his arm, and carry the weakling in his bosom, and lead the breeding gently in his hand, for so the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies, as I shall show hereafter. So that now the words holding out, Christ's sweet carriage towards his members, do easily divide themselves into these particulars.  

1. The General carriage of Christ towards all his, he shall feed them. 
Division of the words.   
2. The special carriage of Christ towards the weak; held out in the 

1. Substance, which (as the golden apples) is set down in three particulars. 

1. For the wanderers; he will gather them.  
2. For the weak ones, the Lambs, he will carry them. And  
3. For the Ewes (as I may so say) he will lead them.    
2. Circumstance, which sets out the golden apples in pictures of silver. He will do all these in a sweet and safe way gather with his arm, carry in his bosom, and lead (Jacob-like) very gently, those that are with young.     
I might observe divers Doctrines from these words; As,  

1. Jesus Christ is the great Shepherd of the souls of all Gods Elect. 
1 Pet. 2.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
2. As God the Father hath made Christ chief Shepherd of our souls; so be did, doth, and will discharge his trust carefully, faithfully, and tenderly.  
3. There are diversities of forms in Christ's fold: some are Lambs, weak; some Ewes, big with young.  
4. Jesus Christ carrieth himself in a suitable way to all the souls that be in his flock.   
These, and many such I might note, but I pass them as not aiming at any thing in this Discourse from this place, but only the carriage of Christ, as it is described with reference to his weak ones   

CHAP. III. The main Doctrine propounded and opened.  
THe chief thing which I aim at, being the comfort of weak Saints, in observing the carriage of Christ towards such: I shall hold it out in this Doctrine.  
Jesus Christ carries himself very weetly, and tenderly, 
The Doctrine.  as towards all his members, so towards his weak members especially: Or,  
Christ's carriage, is specially sweet and tender, towards every poor, weak believer.  
I suppose it lies fully and clear in this place, as I shall show hereafter. For the opening of this Doctrine, 
Explication.  it being a Theological Proposition; I shall first explain the subject, and then the predicate thereof.  
1. The subject of the Doctrine, and discourse, is the carriage of Christ. 
What Christ's carriage is  And this is nothing else, but the way, or manner of Christ's manifesting of himself through sundry, and various dispensations towards the souls of his.  
2. The predicate, or the thing which we affirm of this demeanour of Christ, is, that it is sweet and tender; now although the full meaning o● these words, as they relate to Christ carriage, cannot be sufficiently ●●pressed (which is its glory) yet I shal● offer what I intent in two steps.  
1. Negatively, Christ doth not carry himself in harsh, sour, severe manner, 〈◊〉 some do: Indeed the wicked servan● said, that be, Christ, was an auste●● man (the Syriac signifies a hard man.) But however he said; those that hav● tasted Christ's carriage, can confute this slander. None of his have any just ground to complain of Christ, as he in the Poet of a self-conceited servant-despising-Master. 
Aristophanes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  However Nabals' carriage gave just occasion to his servants complaint, that he wa● such a son of Belial, that they kne● not how to speak to him, as 'tis, 1 Sam. 25.17. Christ's carriage was never such He forbids his under-shepherds sever●-lording over his flock, and he (who is the chief Shepherd) abhors that, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Pet. 5.3.  which he forbade them. Believe it, (Christian) Christ's carriage was not, is not crabbed.  
2. Positively. Jesus Christ demeans himself softly, sweetly towards his. In every manifestation he discovers himself meek, and mild. He speaks so, as if his design were (as 'tis) to tie the hearts of hearers to his lips with silken threads (as 'tis phancied of the French- Hercules) he acts so, as one that makes good Plato's counsel, i.e. to tie his servants by love-necessities to his service. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  In this Titus (if the Historian do not hyperbolise) was a type of Christ, who carried himself so, as that none ever went sad from him. As he came to Jerusalem meekly, so he carries himself towards his members still; Love is his name, and love is with him; 'tis his nature, as well as his name. This all the members of Christ can seal to, as a sure experienced truth; but especially such of them, as are, or have been weak. And this I am to prove. 
Proof of the Doctrine.  All the servants of Christ can witness for their Master. All his Epithets speak him sweet. Lamb is a name of love. Husband's carriages are (or should be) sweet, and tender. However they (as men) may forget themselves. Christ (as God) is unchangeable. He bore his people of old, 
Exod. 19.4.  as on eagle's wings. And of late, and still, in his own arms. Indeed he commanded the Angels, 
Psal. 81.11 12.  to bear his people in their arms, but (as if they were not soft enough) he takes them into his own. He bore their sins on his back, and their souls in his bosom. If the soul walk abroad, Christ walks with it, and carries himself kind. All the way shall be paved with love under their feet, 
Cant. 3.10  that it may be soft; and over their head he will spread a banner of love, 
Cant. 2.4.  that they may be safe: If the soul be sick, and must lie down, he wil● make the bed, 
Psal. 40.1.  and sit by; and that he may show himself tender and sweet, he will put one hand over, and the other hand under. 
Cant. 2.6.  But what need I hold up a candle to let you see the Sun. God the Father undertook for him, He should not cry, 
Isa. 42.2.3.  nor lift up, etc. i.e. (not to exclude other senses) he should not be lofty and majestical, but lowly, meek, and merciful. Bruised reeds, and smoking flaxes i.e. weak and feeble souls, should not be broken, nor quenched by him, i.e. they should tenderly, and gently be dealt withal; in a sweet way (answerable to their weak condition) should they find his carriage. Search (soul) the Annals of his life: See, did not all his actings towards weak ones, speak love? Inquire of those with whom he did converse? this will testify to this truth concerning his carriage; that he was indeed very tender, and sweet to all, but especially so, to such souls as were feeble. All the flock, but especially the weak of the flock, found him a surpassing careful, kind Shepherd, in all his carriage.   

CHAP. IU. A more full explication of the point, and a general demonstration of the truth thereof.  
BEcause the Text chief (in my eye) carries out the sweetness of Christ towards weak believers; and as I said, this was my sole design in the discourse to hold out comfort for such (as being indeed most suitable to my own state) I shall therefore more amply open the point, 
The point amplified.  and illustrate it in three particulars, viz. by showing.  

1. Who these weak ones are.  
2. Wherein the sweetness and tenderness of Christ's carriage to them doth appear.  
3. Why Christ doth carry himself in such a way, especially towards them.   

Who are weak.  First, that it may be known who these weak believers are (with reference to whom this Tract is chief penned) you may be pleased thus to distinguish of weak believers.  

1. Some there are, who are habitually weak.  
2. Others there are accidentally weak.   

Habitually weak.  Of those that are habitually weak; I shall speak under this first general Doctrine and speak to the other, particularly by themselves, and that also, out of this Text.  
Now I call such souls habitually weak, who by reason of their age in Christ, or the form and rank in his School, have not attained to any great strength in Christ, or any full measure of the graces of the Spirit. In whom, the life, and habits of grace (which I humbly conceive might in more apt phrase be called the breathe, or fruits of the Spirit) are but yet, in a low, feeble, scanty measure, or degree. And these I suppose may be reduced to two heads, for illustrations sake.  
1. Beginners, or undergraduates in Christ's School: Grace at first being but little (and therefore compared to the least of grains, mustardseed.) And Saints at first being but feeble (and in that respect likened to the feeblest of creatures, Lambs.) These are the first rank of weak persons, whom I call beginners (who yet are in a capacity of more strength, as they prove in time, proficients in the School of Christ; but) for present are but weak, as all beginners are.  
2. Babes in Christ's house, (called in the Text, Lambs in Christ's fold) such as were so a long time, as those 1 Cor. 3.1. Or always, as some are, 1 Joh. 2.12.13. for it is in Christ's house, as in yours, many that are borne there, 
Psal. 87.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  live not beyond the age of babes and children, but die (as it were) in their infancy; who albeit they attain to the measure appointed them, yet they come not up to the measure of a full age in Christ, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as the word signifies, Eph. 4.13. But as babes die; having indeed the truth of life, and the divine nature; and so the breathe, or fruits of the Spirit; yet (infantlike) in a very feeble degree, all their days.  
Under these heads, I think all may not unfitly be considered, whom I call habitually weak, to distinguish them from others, who are accidentally so: of which hereafter.  
Now both these ranks are weak in a threefold respect.  
First, in respect of life; in whom indeed the Spirit breathes but faintly, 
Some weak in respect of life.  whose pulse beats but feebly, whose heart pants but weakly, in whom the very principles of Religion are laid, indeed sure (being upon the foundation Christ) but yet the practice of Religion (which is as the superstructure of that foundation) is not high, nor sublime, whose souls are alive, but whose actions are not lively; who pray, and read, and hear, etc. from a true internal principle, or power of spiritual life; but yet so, as it plainly appears to them (yea and to others) that they are rather the pant, lispings, essays of beginners, and babes, than the performances of Graduates, and men in Christ Jesus.  
Secondly, in respect of light; for there is not in every believer the same knowledge, 
Some there be, who are weak, in respect of knowledge.  i.e. not the same measure of knowledge, 1 Cor. 8.7. Indeed the Sun of wisdom (Christ the wisdom of God) shines in them, but through many clouds, very dimly. In them there is the knowledge of the Alphabet, that Christ is the first letter, Alpha, and the last, Omega. They understand the rudiments of Religion, and some main axioms, or conclusions, they are able to read and hear, to interpret, and understand some plain, and necessary places, and truths; but yet so, as that they can rather apprehend, then hold out divine truths, & can better die, then dispute for Christ, so as that they are still rather lovers of knowledge, than masters; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  whom you may call learners, but not learned, and to whom the life of the Gospel is come, but not in a measure stretched out (that I may elude to that Psal. 19 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and 2 Cor. 10.13, 14. and Rom. 10.18.) souls who in truth are scholars, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  but not Doctors in Christ's school, 
Heb. 5.12.  who know rather how to learn themselves, then how to teach others.  
Thirdly, 
Some souls weak in faith. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  in respect of faith; for there are some true believers, and yet weak in faith, Rom. 14.1. Indeed they do receive Christ, and free grace, but 'tis with a shaking hand. They have (as Divines say) the faith of adherence, they will stick to Christ as theirs; but they want the faith of evidence, they cannot see themselves as his. They are believers, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 16.8.  but of little faith. They will trust, though he kill them: But they do not know fully that he will save them. They hope that Christ will not cast them off, but are not sure that he will take them up. They would believe that Christ will not reject them, because he commands others to receive them, Rom. 14.1. but cannot conclude that Christ will embrace them. Believers you may call them, and indeed they are Abraham's children, but yet they are but Babes, not (as their Father was, strong in faith, Rom. 4.20. Indeed Abraham (their father) was not, (but they as children) are weak in faith as 'tis, Rom. 4.19.  
Thus you see the first thing, who they are that I call weak members of Jesus Christ.  
For the second head: wherein doth the carriage of Christ appear to be sweet, 
Demonstrations of the truth of the Doctrine from the Text.  and tender toward these. I shall (if God will) in a particular Tract show it, with reference to each of these sorts, by declaring that Christ [is] sweet, and [how] to those whose life, and light, and faith, is but weak and little; only from this Text, I shall hold it out in a general way, how Christ's carriage, is tender towards all these, and such as are thus, for (at least) distinctions sake, habitually weak; whom the Prophet calls his Lambs in this place.  
Now this appears from the Text in two things.  

1. He will gather them, and that with his arm.  
2. He will carry them, and that in his bosom.   
First, Christ carries himself very tenderly towards his weak Lambs, is that he will gather them. Lambs, all the flock are but weak, and so apt to wander, if not looked to. Now Christ he will gather, and that with much care (for so the word signifies) his poor weak members, that are apt to wander. Christ, thou (poor weakling) will carefully look to thee. That thou mayest not wander (at least too far) he will make bare, and stretch out his arm to gather thee. The poor soul saith I am weak: which is worse; I am wicked; I have a straggling heart. I shall go astray like a lost sheep; 
Psal. 119.176.  will Christ seek me? Yes poor soul, he hath a tender heart, and he will seek thee carefully, and he hath a long arm. He will gather thee surely. Thou dost not forget him (as David intimates) and he doth not forget thee, nor himself. He is thy soul-shepherd, he will therefore gather thee; O thou weakling of his flock!  
Secondly, Christ's carriage is very tender, for he will carry those that cannot go. The weak Lamb lies down, it cannot go; the Shepherd takes it up, and bears it. The weak believer cannot walk with Christ: Now Christ will stoop down, and take it up, and carry it, so the word signifies. Oh, saith the weak soul, I would follow Christ, but I cannot; I would, walk with him hand in hand, but I am weak. Well believer, thou art weak, and Christ is kind; thou liest along, and he will take thee up. Thou canst not go, he will carry thee. Oh but how! will he put me on his back, expose me to wind and weather? No poor soul, he will carry thee in his bosom, and keep thee warm and safe there; True, he will lay thy sins upon his back, and bear all the lashes of his Father's wrath for thy wickedness; but he will carry thy soul (O believer) in his bosom, and cherish thee there with the warmth of his love, because of thy weakness.  
Dear soul! I hint things but briefly, that I be not burden some; read the Prophet, think of what is said; tell me, doth not Christ carry himself tenderly, and sweetly, towards weak believers, in gathering them with his arm, and carrying them in his bosom.   

CHAP. V Six particulars further setting out Christ's tender carriage towards his weak members.  
HAving in a general way hinted the sweetness of Christ's carriage towards his weak members, as 'tis held out in this Text by the Prophet; I shall now endeavour, in a more particular manner, to acquaint you how sweetly and tenderly Christ carries himself to weak believers; and,  
1. The sweetness of Christ's carriage appears in this, that he is ready to entertain any poor soul (though never so weak) that comes unto him. He stands with open arms, yea and heart also, to give those, sweet embraces, that desire to embrace him. He proclaims it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 6.37.  that he would not cast off, or out in any wise, any that come to him. Though the approaches of the soul to him be in much weakness, yet he accepts of the approach, and embraces the soul with much tenderness. Never did any that came to him, find him harsh. If their coming were but sincere, his entertainment was always sweet. Thou poor soul! who hast a desire to come to Christ, because thou seest thou shalt perish without him; and yet dost doubt whether thou shalt be entertained by Christ, because thou findest thyself (as thou thinkest) unfitting for him: why, go and try; Taste and thou shalt see, that Christ is sweet and tender; he will not cast thee off, if thou wilt come to him. His invitation is general, If any thirst let him come to me, and (not doubt, 
Mark. 10.46, 48, 49.  but) drink. Ask blind Bartemeus, who sat by the high way begging, when Christ went by; and he will tell thee, though men were harsh, and bid him hold his peace, and would not let him cry to Christ; yet Jesus was sweet, and not only let him cry, but bid him come to him. Thou weak believer, that sayest I would go to Christ, but I doubt whether he will embrace me being blind: Arise and go, and thou shalt find the Lord Jesus, tender, and ready to entertain thee sweetly, yea and so far, from rejecting thee, for thy blindness, that he will receive thee to give thee sight. One would have thought that if ever Christ would reject any, he would have surely rejected Nicodemus, 
Joh. 3.  who was so weak as being either afraid or ashamed (or both) to own Christ in the day, he comes to him in the night. What might (as one would think) Christ have said, Nicodemus is thy desire after me so faint, as that thou fearest to come to me in the day time? or am I so unworthy, as I am not to be owned but out of sight? Hast thou either so low an esteem of me? or bearest thou so little love to me, as that thou comest thus now in the night? Go, return as thou camest, I will not accept thee in the dark, who wouldst not acknowledge me in the light. I will not entertain thee in the night, who wouldst not embrace me in the day. No, No, Christ hath not a syllable of these sad say. But presently (knowing him to be but a beginner in spiritual, though a Dr. in literal Israel) he entertains him, embraceth him, instructs him; giveth him leave to reply to what he spoke: bears with all the ignorance, and absurdities that were in his questions; stoops low to his capacity, that he might lift him high in Spirit: And in all things carries himself as a sweet tenderhearted shepherd, to a poor, weak faint hearted Lamb.  
Secondly, The carriage of Christ is discovered to be tenderly sweet to weak believers, in that he cherisheth and preserveth those little buddings of grace that are in them. Oh! saith the weak believer, my fire is so little (such a little spark in so many ashes) that I fear 'twill out. My candle gives so little light (and burns so weakly in such mighty winds,) that I doubt I shall be in the dark: my pulse beats so faintly (there is such little vital strength under so many mortal sins) that I think I shall ere long give up the ghost, and die. But stay weak souls! why say ye thus? Christ is sweet and tender; what he hath begun, he will preserve. Thy spark of fire shall not be extinguished, thy dim light shall not be blown out; thy weak life shall not decay. No, No, Christ will preserve, maintain, cherish these true (though weak) beginnings of grace that are in thee. 'Twas the Priest's office to keep the fire in the Sanctuary from going out. And 'tis Christ's work to do the same in thy soul. Christ is this Priest, and that spiritual spark of fire, which God from above hath laid upon thy heart (the altar) in the Sanctuary of thy soul, he will look to, that it go not out. Though thou be fearful, remember Christ is faithful; he will be tender of thee, and thou shalt find his carriage sweet, in cherishing those weak graces that are in thee. Mary's faith was very feeble; and when she was seeking sorrowfully her Lord in the garden, 
Joh. 20.  her faith was like to fire that is going out; yet she seems to doubt whether Christ were God, and able to raise himself, and speaks as if he were but Man, 
Ver. 13.  and that some had stolen him away. Sir (saith she) if thou hast borne him hence (as if Christ could not go without carrying) tell me where thou hast laid him, 
Ver. 15.  and I will take him away (as if she were stronger than he;) Maries faith you see is weak: surely this spark will out, if not presently blown: why mark now, Christ discovers himself to be sweet and tender; and therefore that he might cherish her faith in him, he speaks to her, Mary. The like carriage you see in Luke 24. towards those weak Disciples, who discourse doubtingly concerning his Deity, 
Luke 24.  and begin to speak, as if they questioned, whether he were the Messiah, the Redeemer, yea or no. Their faith began to flag (said they) ver. 19 We trusted it had been he, that should have redeemed Israel; and besides all this, to day is the third day since these things ver. 20. were done. Weak hearts; three days delay makes them distrust; surely their faith is almost out. But mark, how sweetly Christ speaks (indeed ver. 25. he checks their doubting, as arguing folly; and though their heart was sincere, 
See v. 26, 27.  he intimates 'twas but slow to believe, etc. yet) he cherisheth and preserveth their faith from dying; and carries himself very tenderly in arguing from Moses and the Prophets, to keep their faith alive. That place in the Prophet discovers Christ as sweetly careful to preserve the least buds of grace in his, Esa. 65.8. Thus saith the Lord, as the new wine is found in the cluster, as one saith, destroy it not, for a blessing is in it, so will I do for my servants sake. 
Calvin in locum.  How ever some seem to carry the meaning of this place, as if it related to Gods sparing and preserving the righteous, while he is punishing the wicked; yet I think, we are rather to understand it, as relating to the tenderness of God's carriage, for Christ's sake, to elect Israel. God found them indeed weak. Rather as having wine in them potentially, then as being wine actually, as the wine in the cluster, i.e. they had some few faint buddings of grace: And Christ said (for he was that One) Do not destroy it Father, there is a blessing in it; though it be but yet weak, 'twill in time be strong: cherish it, preserve it, there is a blessing in it. You see Christ is very tender over his weak members. He is careful to preserve their blossoms, their buds. Take us the foxes, the little foxes that spoil the vines, 
Cant. 2.15.  for the vines have tender grapes, Cant. 2.15. Christ will have a tender care of cherishing the tender graces, that he sees in weak believers.  
But thirdly, Christ discovers a sweet carriage not only in preserving the weak beginnings of grace, in the hearts of believers, but also in strengthening their weakness every day. It's noteworthy, that Christ doth not only not break the bruised reeds, nor quench the smoking flaxes, i.e. cherish the faint graces which are in feeble Saints, but he strengthens & increases them. He makes an augmentation, brings forth judgement unto truth, Esa. 42.3. The meaning is saith (Dr. Sibs sweetly) That the gracious frame of holiness, set up in our hearts by the Spirit of Christ, shall go forward, or increase, till all contrary power be brought down. My feet (saith the poor soul) are so feeble, that I am ready to stumble at every straw. Sure, I shall never be able to stride over a log, to go over a mountain. Doubt not, O thou of little faith. Christ will carry himself tender towards thee; and though thy feet be now weak as Lambs feet, that thou art scarce able to go over a molehill, without sliding, he will make them strong as Hind's feet, that thou shalt be able (ere long) to leap over a mountain. He maketh my feet like hind's feet, saith David, Psal. 18.33. Christ is very careful to carry on the soul from strength to strength, Psal. 84.7. He therefore gave some Apostles, some Prophets, etc. that they might be for the perfecting of the Saints; that weak believers who are but Infants, may grow stronger and stronger, till they come to men's age, as 'tis Eph. 4.13. Ah saith the poor soul, my light is but little; will it ere be bright. 'tis but as the dawning of the day. I think the day of grace is risen in my soul, but 'tis but glimmering as the early morn, will it ere shine gloriously? shall it ever be noon? shall it be in my bosom as the Sun in the meridian? will it ever rise so high? Yes poor soul; stay a little, and it will be lighter. The path of the righteous is as the shining light, and shineth more and more to the perfect day, Prov. 4.28. Christ will make it day and a perfect day in thy heart; though it be morning now, and but even Sun rising. Oh how sweet is Christ's carriage to his weak members! that thus he strengthens their weak graces every day. He will cherish thee O believing babe, till thou grow bigger, in his bosom.  
Fourthly, weak believers have found Christ's carriage very sweet, in that he hath borne with those many infirmities which he hath found in them. Weak souls are apt to slip, and Christ sweetly smiles, notwithstanding those slips. Lambs are feeble, and sometimes they fall, but the shepherd passes it by. Christ rather pities his members for their weakness, then casts them off. Peter was weak in refusing Christ's tender of washing. 
Joh. 13.  But Christ was sweet; 
Ver. 7.  he knew Peter was rather ignorant then obstinate. Christ tells him (and in that excuseth his weakness) that he did not know what his intention was in that action; What I do thou dost not know, and therefore though Peter carried himself weakly, in refusing the washing; yet Christ carried himself sweetly, and passing by that weakness, comes and washeth his feet. 
Cant. 1, 2.3.  'Twas an infirmity of largest allowance in the Spouse, to put off Christ with such a poor excuse after he stood so long waiting, I have put off my coat. Childish, as if she could not put it on again: And because she could not rise to let him in; Christ must go away in the morning, though he had stood knocking all night. Yet Christ bears all. And (though the Spouse might fear, he would take the business so heinous as never more to come to her house) he came again afterward. Indeed he permitted some lordly watchmen to whip her for her lazy weakness. (and it was kindness thus to fetch it out) But carried himself tender still, 
Chap. 6.2, 3.  and admitted her into his garden sweetly, albeit she kept him out of her house sluggishly. Surely Peter, and James, and John failed much, to sleep while their Lord sorrowed; and not to regard his sorrow, though he chose them out (as it were) on purpose, to watch with him. Indeed, Christ sighs to see them so weak, as not to be able to watch with him one hour; yet he carries himself sweet, and instead of chiding their unwatchfulness, he excuseth their weakness. 
Mat. 26.41  The spirit is willing, saith he, but the flesh is weak. Our children sometimes do faults, break glasses, etc. but we say, alas poor hearts, 'twas their weakness. Christ's children are as weak as ours; only he is kinder to his, than we can be to ours. He bears with more infirmities, and passeth by more faults than we do or can. Poor Thomas is very weak, he'll not believe except he may open Christ's wounds afresh, and put his fingers in the print of the nails. Christ is very sweet, bears with all this, and is willing to have his wounds opened afresh, to help Thomas his faith; 
Joh. 20.  surely Thomas saw Christ's heart through his wounds; I will put in my fingers, saith Thomas, or else I will not believe, v. 25. Ah poor weak soul! come and thrust them into my side (saith Christ:) Oh tender Saviour! 
V 27.  surely Christ will punish me (saith the poor soul) I am so wicked. No, Christ (poor heart) will pity thee, because thou art so weak. Ah Lord! how many frailties, infirmities, nay inormities dost thou pass by in thy poor weak Lambs? verily thou carriest thyself like a tender, loving, sweet shepherd towards us.  
Fifthly, It's easy to discover in Christ's carriage, much sweetness and tenderness to weak believers, in that he puts them upon no duties above their ability. As he will not permit them to be tempted above their ability, 1 Cor. 10.13. so neither doth he put them upon any business which is above their power. Though Christ hath many works, about which he will put his members, yet he will tarry till they are able for them. I have many things to say unto you, but ye cannot bear them now, Jo. 16.12. Because they were not able to bear, Christ was not willing to speak. Alas, I see great works to be done, hard lessons to be learned; sure I shall never be able to do that one, or learn the other, saith the weak soul, at least, not yet; for I am but a babe, very weak: why, Christ is content to stay till thou shalt be stronger. As yet thou art unable, and as yet he is unwilling. Fasting, it was a weighty work; and Christ's disciples were as yet but weak: He therefore forbears them, and puts them not upon it. And when some wondered (who indeed knew not the weight of the work) that Christ's disciples safted not at all, 
Luke 5.33.  when Jesus did often, Christ excuses his disciples, and by two parables apologizeth for them; and the drift of both is this, the work was as yet too high for them; they were weak, and that was weighty. It's worth noting, Christ would not have the Apostles go from Jerusalem, till they had received power from on high. He would not leave them while (at least comparatively) low, to go about a work which was superlatively high, i. e. Apostolical. Never trouble thyself poor soul! about this or that work, which is too high for thee, above thy power, thy ability, if thou canst clear that sincerely, Christ will carry himself sweetly, never call thee to it, never put thee on it.  
Sixtly, It's apparent enough, and one that runs may read sweetness, and tenderness, in the carriage of Christ toward his weak members, in that be kindly accepts of what they do in his service, though accompanied with many failings. What the poor soul doth sincerely, that the precious Saviour takes sweetly; and though it be done but ill, yet he accepts it well. Christ remembers himself, if he gave the soul but two talents, and he looks not for ten. And Christ considers the poor soul, that it hath not much; and therefore he is pleased with a little. The poor creature works but bunglingly, and Christ accounts the work brave; he accepts the prayer, though imperfact; and yet that the Father may look upon it as perfect, he mingles his incense with our prayers, 
Apoc. 8.3.  and so imperfect prayers from us are put up perfect by Christ to the Father. The weak child cannot speak articulately, and yet the indulgent mother accepteth, with much love, its poor prattle; so doth Christ: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Let me hear thy voice (saith he) for it is sweet, Cant. 2.14. the word signifies any sound, such as bruits or birds make. Christ accounts stammerings as sweet: Meih, Meih, saith the little one, and the mother accounts it music. The poor soul, many a time, at best, and most, when it comes to pray can but sigh; and the Lord Christ takes it as a sweet song, and is pleased with it. Our drink offerings have much water in them, and but little wine, and Christ accepts of the little wine, though mingled with much water. Some think there were many failings in the woman's obtruding of herself into the Pharisees house, 
Luk. 8.37.  and troubling Christ while he sat at meat. However Christ saw much love in the action, and not only passeth by, but excuseth the woman's seeming failings, Luke 7.37. Woe be to me saith the poor soul! my gold is mixed with much dross! my righteousness, with much unrighteousness; surely Christ will reject all, and me too. No, Christ is kind, and albeit thou carriest thyself, in thy choicest performances very weakly; yet he will carry himself, even towards thy failings, very sweetly; and will accept of that which thou dost kindly, although done in much infirmity. Ah could I but work neater, pray better, sing, read etc. better, I could think Christ would accept. But alas! I do all that I do so badly, and every prayer, etc. is mixed with so many infirmities, that I fear if Christ do not cast them bacl with anger into my face, yet sure be will not take them up with love into his hand. I were therefore as good sit still, and do nothing. Say not thus, O weak creature! up and be doing. Carry thyself but with sincerity, and thou shalt find that Christ will carry himself sweetly; and accept of little actings with great love, and be pleased with thy performances, though accompanied with many infirmities.   

CHAP. VI Containing some reasons of the point.  
HAving showed some particulars in which Christ's carriage appears sweet and tender towards weak believers. I shall now give some reasons why Christ carries himself thus to them.  
First, God the Father who did appoint him to be a shepherd, did also appoint him to be sweet. 'Twas the Father's will that Christ should take the care of his flock, and that he should manage the care with much tenderness, especially towards the Lambs. Look as Christ, though he had a singular care of all the flock (and therefore bid Peter feed them all) yet he had a special care of the weak of the flock, i. e. Lambs, and therefore especially he commanded Peter to have a care of them; and as ever he would declare his love to himselse, 
Joh. 21.  he should be tender over the Lambs, and be sure to feed them (which might be another instance of the special care and tenderness of Christ to weak believers.) In like manner God the Father, when he gave Christ his commission, in which he committed the whole flock of the Elect to his care, did put in as it were a singular clause, that he should be very tender of, and very indulgent towards the weak of the flock. I look upon the Text not only as a Prophecy of the carriage of Christ, what it would be, but also as the commission of Christ, wherein the Father gives him (as it were) instructions what his carriage should be towards the Lambs, i.e. the weak souls of the Saints. It may not be passed by slightly, that the tender carriage of Christ towards bruised reeds, and smoking flaxes, is built upon this, that he was God's servant, as it were for that purpose sent by God, Esa. 42.1. Christ's sweetness to weak believers, is his service to his Father's appointment. God the Father did appoint Jesus Christ to this carriage, when he gave him his commission. The Spirit of the Lord is upon me, and he hath anointed me to preach good tidings to the meek, 
Esa. 61.1.  he hath sent me to bind up the broken in heart. The Father charged Christ in special to carry himself kindly towards them. Indeed the great thing (next to the sweetness of his own nature, which set him on to undertake the office) that moves Christ, either to take freely any poor soul into his care; or to demean himself sweetly in his carriage towards it, 
Joh. 6.38.  is his Father's will, which he came to fulfil, Joh. 6.38. Now it was the Father's will that Christ should be very tender in his carriage towards the weak.  
Secondly, The very weakness of believers, works a tenderness in Christ's bowels, which he cannot but express in his behaviour. Weakness, is a word in itself speaking for tenderness. And a sweet disposition (such as Christ's is) needs no other Oratory to move pity, but necessity. Jesus Christ knows how to hear the cry of the souls of his. 
Exod. 3.7.  Affliction hath a cry that can be heard as high as heaven. Thou weak believer thy secret sighs come up shrilly to thy Saviour. If thy bosom breath, Christ's bowels hear. And the very weakness that is in thee is argument enough with him (such is his sweetness) to declare himself very pitiful, and tender towards thee, in his carriage. The head takes care of the whole body, and every member in particular; but especially of the weak; and that, because such; Believers! 
1 Cor. 12.27.  Christ is the head of his body, and ye are members (yea ye weak little ones) in particular: And doubtless the bead, because wise, will have a tender care of the toes, because weak. I fear I shall break saith the weak soul; surely if Christ be not the kinder to me, I shall die; my spirit will fail very soon, if his carriage be not very sweet. Christ knows thy fear, O thou feeble soul! and 'tis his fear too. His language seems to be such. 
Esa. 57.17.  The spirit would fail before me, and the souls which I have made. Adam marred thee poor soul, Christ made thee; and surely he will not suffer his work to fall, which would, if thy spirit should fail. We let our bigger boys run by themselves, while we lead our little ones in our hands, and show much tenderness to them; and this we do, because our least is the weakest. Christ is that, and more than that (in point of under carriage) to his children, that we are to ours. Surely if we who are evil, know how to be tender in our carriage towards our weak children: How much more doth Christ (who is the everlasting, yea and ever-loving Father) know how to express much sweetness and tenderness in his carriage towards his children, and that upon this very ground, their weakness.  
Thirdly, Christ will carry himself thus, that his carriage may be convincing. Evil men have hard thoughts of Jesus Christ, and sometimes they speak as they think. Wretches think that Christ is like them, because they want bowels, they conclude that Christ wants too. Their bowels are brass, and they will not believe that Christ's are better. Now Christ's sweet carriage towards weak believers, confutes all this, and might convince, that his nature is as his name, love: (weak (believers) Christ will make you his witnesses. And that you may testify his carriage to be sweet to all his servants, he will be sweet to you who can do him but little service. Christ resolves to make his Lambs bear him witness against the Wolves. His carriage shall bear him record, that he would have gathered softly and sweetly, like as a hen gathers her chickens. 
Mat. 23.27 Mat. 25.44.  And because he knows Goats will be apt to word it (as at the last day) he will appeal to the experience of his Lambs, to testify for his carriage. He that had but two talents and used them as well as he could, shall be evidence enough against the evil servant, that Christ is not an austere man. That Christ may stop their mouths that are idle, and will not work, he will fill their mouths that are sincere, though weak. Thy little cistern (O weak believer) shall be filled with sweetness, because Christ will use thy cistern as an evidence of his sea. Christ will at once evince, and convince others wickedness, by the sweetness of his carriage towards thee, notwithstanding thy weakness.   

CHAP. VII. Some Uses of all this.  
I Am loath to let so precious a point go without its application. It may be of singular use, if Christ will be so sweet as to help; I hope he will, and therefore,  
First, this might inform us in the difference between Christ's carriage and the creatures. We have a proverb, The weakest is turned to the wall; but men practise otherwise, cast them into the kennel, and trample upon them there. Ah Lord! how unlike are men to Christ? He is very tender to wards his weak members; they are very harsh. Christ carries weak Saints in his bosom, and men will not let them be in their land. O England, England, thy unkind carriage to Christ's weak ones, makes me much fear lest he destroy thee! How darest thou be cruel to them to whom Christ is kind. Verily Christ will destroy thee if thou cease not from these unkind (that I say not unmerciful) carriages of thine towards his. Those that he embraceth, thou persecutest. Fear lest he tear thee like a Lion, for misusing of his Lambs. I have sometimes wondered, that ever any who pretend to be shepherds under Christ, should preach, or press a non-bearing ☜ with those in the Kingdom, whom Christ bears in his bosom. Surely these sub-shepherds differ very much from the supreme-shepherd, who is kind and tender to all; but especially the weak of his flock.  
Secondly, This doctrine, might beget in us lamentation over many, who are indeed Christ's Lambs, but are apt to utter unkind and untrue speeches of their shepherd. It makes me sad to hear a Lamb of Christ, sigh, and say, Surely Christ will cast off me; I am so feeble that I can do nothing that is good, and so foul, that I do much which is bad. I am so weak that I cannot come to him; and therefore I cannot think that he will be so kind to come to me. Ah poor souls! when did you ever find Christ so unkind in his carriage, as to make you speak thus? when was Christ a wilderness to thee? what harshenesse hast thou ever found in him, that thou speakest thus hardly of him? Surely I lament to hear thee saying, 'tis in vain to wait on Christ. But I bleed to hear thee crying (as they Jer. 23.1.) Thou wilt never more come at him: why poor soul? why? is not Christ sweet? is not his carriage tender? doth he not gather with his arm? doth not he carry in his bosom? I, he doth so by some, but he will not so by me. Yes by thee (O poor soul!) 'tis his custom to be sweet, in his carriage, to his weak members, such as thou art: verily I lament to hear any speak otherwise of Christ, than he is, and they shall find.  
Thirdly, the sweetness of Christ's carriage, reproves the sourness of ours, towards his weak members. The Prophet asketh the question (as if it were strange) who hath despised the day of small things? Zach. 4.10. Though few, or rather none should, yet many do despise; shall I say, or discourage, or both, or worse, such, as in whom the day of grace is but dawned. But be reproved ye rugged spirits; Christ bears much with his weak ones, and you bear but little. Thou darest not deny, but that such are in the faith: but thou wilt say, they come not up to believe all that thou dost, they are weak: what then, wilt not thou bear with them? shall the elder son beat the little child, his brother, because he is not so big as he? shall the Dr. in Christ's School disdain, and abuse the under-graduate, because not so profound as himself? should the strong beat the weaks, because they are not so strong as they? 
Rom. 15.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e to bear upon our shoulders.  should not they rather bear with them? what? because some of the Lambs cannot follow so fast as the strong of the flock, shall they be cast off for that? Ah Lord! shall children be whipped, and scourged, for not going as fast as men? Did you ever read of such a thing in Christ's commands? did you ever see such an instance in Christ's carriage? Surely we must rejoice to hear some speaking in jacob's voice, sweetly for unity, etc. but we must reprove them, when we feel them with Esau's hands, handling weak ones roughly, for want of uniformity. Christ reproves (and then 'twill be to purpose) those that carry themselves contrary to that carriage, which they see in him, to wards weak believers.  
Fourthly, Christ's carriage being thus, towards weak believers; it must needs comfort them to think of it. Ah Lord what a weak creature I am! why, be of good comfort; thou art weak, and Christ is sweet to such as thee.  
Ob. The dugs of divine love are full; but I am very feeble: I cannot suck, though Christ open his bosom, and I must needs die, my weakness cannot live.  
Answ. Be of good comfort poor creature! Christ will not only open his bosom, but thy mouth. He will take thee up in his arms, and carry thee in his bosom; will not this refresh thee?  
Ob. Yes: But I cannot fetch out the milk that lies in his breast; I want a strong faith to draw, I am but weak.  
Answ. Be of good comfort (weak soul) Christ is sweet, and with his fingers he will force out the milk of mercy, into thy mouth (as the mother doth to the weak infant) if thou canst but open thy mouth, though thou be without breath (i.e. strong faith to draw) Christ will fill thee. 
Psal. 81.10.   
Ob. My feet are so feeble, that whereas I should run the way of Christ's commands; I can hardly go; I am fain to creep upon all four to follow Christ, and yet am faint when I do but thus. Ah Lord! saith the poor soul, I shall be left behind.  
Answ. Say not so. Jesus Christ will tarry, and take thee in his hand; and rather than he will leave thee behind, he will carry thee in his bosom. Remember it, and rejoice O believers. Christ is very sweet in his carriage, towards his weak members.  
But ere I proceed further in this Use, its meet I put in some signs of those souls, to whom I chief intent this comfort. We must muzzle the dogs, while we feed the Lambs.  
First, This may comfort thee, O poor heart, whose grief it is to think how much sin thou hast, and how little grace; who mournest to see self high, and Christ low in thy heart. Me thinks I hear thee cry, O wretched soul that I am! my corruption is strong, it makes me do the evil which I would not; my grace is but weak, I cannot do the good which I would. O woe unto me! my heart is hardened to Christ's ways? I cannot fetch a turn in them, but my feet are swift to evil. Verily thus 'tis with me; and I am ready to die to think that it should be thus: What a little spark of fire is my grace? but what a vast sea of water is my corruption; my heart breaks with fear to think lest Christ will cast me off, and have nothing to do with me. If I pray, or rather lisp, 'tis with much deadness, and little life. If I read, hear, etc. 'tis with little sincerity and much infirmity.  
Q. What will Christ be kind to me?  
A. Yes poor Lamb, he will: His carriage was, is, and will be very tender, and sweet to such weak ones as thou art.  
Secondly, Thou that canst do but little for Christ, and weepest to think or see, any do much against Christ. Ah Lord! what a poor worm am I, that cannot kiss Christ, while others spit upon him; others can, and do crown him with thorns; but woe is me! I cannot crown him with gold. Others can, and do buffet him, but poor I cannot embrace him. It goes to my heart, to see some putting a reed into his hand, while I want a Sceptre to put there (which is a thousand times more fitting.)  
Q. Will ever Christ regard me that cannot cry Hosanna, while others cry crucifige? what will Christ kiss me that do not, cannot give him wine, while others give him vinegar. Other wretches thrust him through with a spear, and I wretch cannot embrace him that while. I beseech you Sir, will ever Christ own me, look upon me?  
A. Yes, yes, poor heart, Christ loves thee that thus weepeth for him: he takes it well that thou goest in mourning, while he is in sackcloth: though thou cannot take him down from the cross, yet he accepts of thy weeping while thou standest by, and canst but look on. If thou hast but a Lamblike love to mourn while thou seest thy shepherd smitten, Christ hath a shepherd-like sweetness to pity thy weakness, though thou cannot rescue him.  
Thirdly, This comfort is for thee, that albeit thou mournest that thy grace is but little, yet thou prizest it so much as that thou wilt not part with it for a thousand worlds. Ah Lord! my life saith the poor soul, is but weak: I am rather dying every day, then alive at any time. My faith is so weak, that you may better call it a painted hope, than a powerful belief. My light is so dim, that it is more like the glow-worm in the bedge, than a star (though of the least magnitude) in the firmament. Be it as thou sayest, O weak soul.  
Q. What wilt thou take for thy life?  
A. Not a million of Rocks of Diamonds.  
Q. Wilt thou part with thy faith?  
A. No, not for all the riches of the creatures.  
Q. Shall I buy thy light?  
A. No, if you would give me the light of Moon and Sun, and the Stars to the bargain too. Well, comfort thyself, O thou poor Lamb. Thy Shepherd is very tender to all, but especially to such as thee. His tenderness will take the advantage of thy weakness to abound the more. As thy weakness shall abound, so shall his sweetness also towards thee. O consider this text and truth, you weak of the flock; ye who are weak in your life, that can hardly stir, and weak in that light, and can scarce see; and weak also in your faith, and can hardly believe. Be of good comfort, the Lord Christ, who is the Shepherd of your souls, will have a special care of you his Lambs. He is sweet and tender in his carriage to all, but especially his weak members. Comfort ye one another with these words.  
Fifthly, This doctrine serves to encourage you to duty. Work O poor souls, though weak. Christ will be sweet in his carriage towards you; pray, read, bear, etc. do all that Christ calls for; though thou be weak, yet stand not out; Christ's kindness will pass by thy weakness. If thou be sincere, remember he is and will be sweet. Let this grace make thee to abound with, and to overflow in actings of duties, as demonstrations of love. If thou act from love, Christ will receive in love.  
Sixtly, This doctrine calls for imitation. Christ is tender in his carriage towards his weak members; so should we. Do not dishearten, but encourage weak souls. Be ye full of bowels of love, as Christ is. His carriage is sweet, let not ours be sour. Christ deals tenderly with weak believers: O my Brethren, Be ye followers of Christ as dear children.  
Ob. But these, & these differ from me.  
Q. But in what? in fundamentals?  
A. No, they hold all there as I do, Christ is my foundation, and no other foundation do they lay.  
Q. Do they differ from thee in practice?  
A. No, as to the main, both of worship, and walk, we are alike; I pray, read, expound, hear, etc. and they do so too. I walk godly, and they labour in all things to have a good conscience.  
Q. Wherein then is your difference?  
A. It's in government.  
Q. What, will not they be governed by Christ? will they have any other ruler, as to spirituals, but Jesus? or do they deny lawful obedience to civil power?  
A. No, but yet in matter of Church, order, and government, they will not do as I; they do not hold as others.  
Q. Is it out of wilfulness, or weakness, that they do thus?  
A. I fear the first; sure I am, 'tis by reason of the second, their weakness. O friends, I beseech you then, remember, Christ bears with weak Lambs; do ye the like: His carriage was sweet to all weak believers: let ours be so too, for they are our weak brethren: You that are strong, aught to bear with them that are weak, Rom. 14.1.  
Lastly, This doctrine cries loudly to such as yet wander from Christ, that they would come in. Friend, Christ's carriage is, and 'twill be sweet. Absoloms' carriage was seemingly sweet, and 'twas strongly persuasive; many followed him in the simplicity of their hearts, because of the appearing sweetness of his. Believe it, that which was but a show in Absolom, 
2 Sam. 15.  is a substance in Christ. He kisses every soul that comes to him. And when he takes the government in any heart, he carries himself uprightly, and tenderly too. You all love a mild government. You hate tyranny, 
Psal. 75.2. Talis Rex eft Christus. Mollerus in locum.  and it's your desire to be under a Sceptre managed with sweetness. Every one would serve a Lord whose name is love. O that you could but believe this truth. Christ is a most gracious Sovereign. Sweetness is his Sceptre. Alphonsus won much upon the people, by taking a sheep out of the ditch. Jesus Christ takes not one, but all his sheep out of the ditch. He gathers them, though dirty, with his arm, and carries them in his bosom. Will not this, win yet thy heart to serve Christ? If this will not, then think of the severity of Satan, whose sheep thou art, all the time that thou keepest off from Christ. When God would dissuade the people of Israel from that kind of government, which it seems, his soul liked not, and under which, he was unwilling they should be, saith God by his mouth to him. He will take your sons, 
1 Sam. 8.11, 12, 13, etc.  and appoint for himself; for his chariots, and to be his horsemen, and some shall run before his chariots; and be will take your daughters to be Confectionaries, and to be Cooks, and to be Bakers, etc. so goeth on to show how that in all things he would seek himself, & not them, so that they should cry out, etc. It seems, God foreseeing the misery of such a condition, that they would be in, if they should come under that government which they foolishly (and sinfully too) desired; would dissuade them, by telling them of that before, which he knew they would feel afterward. In like manner, let me tell you, if you will serve Satan (and you must serve him if you will not serve Christ.) Satan will be a cruel King to you. He will ride thy soul and body too. He will make thee only to serve his lusts (though thou think it be thine own.) Ah poor soul! me thinks I see the Devil sitting upon thy shoulders. He lasheth thee cruelly; though thy brawny back do not feel it; he will ride thee off thy legs, and he is on the way to hell; and when horse Thou, and rider Satan, fall into that pit, thou wilt cry out. But O than 'twill be too late. Therefore be wise now. Kiss Christ to day, and he will presently kiss thee. Enter into his service, and thou shalt experience his sweetness. His carriage is very kind in sundry particulars, and upon all occasions as you have heard. Come, taste and see; and you shall find Christ's carriage to be sweeter to thy soul, than thou canst express. He gathers his Lambs with his arm; he carries them in his bosom. He is the faithful, yea and the merciful shepherd of his flock. This is his name, this his nature. Because of the sweetness of this name, which is as an ointment poured forth, the virgins love him, do thou too. Oh that in the savour of this odour, thy soul could run after him. Oh that these cords of love might draw thee to Christ, and bind thee to him. Verily who ever thou art, if thou come into Christ, and embrace him, thou shalt find his carriage to be exceeding tender; and though thou mayest see much weakness in thyself, yet thou shalt experience much sweetness in Christ; for 'tis his office, his charge, his care, his carriage, to be sweet and tender towards all his, especially those of his that are weak.    

SECT. II. Christ's sweet carriage to such as are weak accidentally; and who they are that are so.  Esa. 40.11. 
He shall gently lead those that are with young.  

CHAP. I.  
HAving in the former Section discovered (in some measure) the sweetness of Christ's carriage (in a general way) towards such of his as I did call habitually weak. I shall now come to show that his carriage is the same in sweetness, towards those who are accidentally weak. And as in the former part, I spoke of Christ's sweet carriage, to those that are habitually weak, by what is said to his demeanour to his Lambs: In like manner, I shall set out the carriage of Christ as sweet to those that are accidentally weak, by what the Prophet speaks here of his carriage to those that are with young.  
He shall gently lead those that are with young.  
Now as a foundation I shall lay this position, which is clearly deducible from these words of the Prophet, viz.  
The carriage of Christ is very sweet, towards all his members, who are accidentally weak.  
I call some members accidentally weak, to distinguish them from such as are so habitually. And I use this phrase of accidentally weak, 
Accidental weakness, what it is.  because I would by it note those, in whom indeed the habits of grace are strong, and so they are not liable (as the others were) to a constant weakness; only at some times upon some occasion (as it were by accident) they become weak and feeble. As now, Men who are (that I may so say) habitually strong, and so not liable unto that constant weakness which is in children; may yet sometimes be accidentally weakened by some great work, which they are to do, some great sorrow or sickness under which they lie; or else by some great and desperate fall which they have had. In like manner, believers who are grown up to Men in Christ Jesus, and so freed from that habitual weakness which is in babes, yet notwithstanding, sometimes come to be accidentally weak, by reason, either of great services, to which Christ calls them, or sharp sufferings, unto which Christ doth bring them; or else by some falls into sin, which through infirmity (and as it were by accident) they have taken. Now of Christ's sweet carriage unto such, I suppose the Prophet doth speak here under the metaphor of a shepherds sweet carriage, towards those that are with young. Even the strong of the flock (such as the Ewes) may be, and sometimes are weak (especially when with young) or (as the word will also bear) when they give suck. For bearing, and giving of suck, do (as it were accidentally) much weaken. And thus Christ's carriage is sweet to his who are not only weak habitually, as Lambs; but also who are accidentally weak, as Ewes that give suck, or else are with young, for so the Rabbins, Solomon Jarchi, and David Kimchi, with other our late Expositors, do gloss this place of the Prophet.  
Now for the better proceeding in this point; and so for a clearer discovery of the sweetness of Christ's carriage toward his weak members; I shall do two things.  

1. Discover who those are which I thus call accidentally weak.  
2. Demonstrate how Jesus Christ is sweet in his carriage towards such.   
For the first of these, viz. who are weak beleavers accidentally. 
Who are accidentally weak.   
Besides what I have already hinted concerning such, I shall add this general description of them, viz.  
They are such, as in whom the light, and life of saving and sanctifying grace are, in some good degree and measure: And who for the most part in the general way, and order of their life, are fit, and able both to undertake, and go through (strongly and successfully) those common, and ordinary duties of Religion, in which Christ doth for the most part exercise his members; so as that you may rank them with those, who are in the highest form of Christ's School, not only above little children, but even above the young men, with the Fathers: And of whom you may conceive the Apostle speaks, when he saith, we that are strong: But yet notwithstanding, by reason of some occurrences in their Christian course; and some passages which providence doth (as it were by accident) now, and then, permit to befall them, they are much debilitated and weakened thereby; so as that they do in that respect, at some times lie and groan under some weakness.  
But because it were too large a field to go out into; if I should inquire after all the several sorts of believers, who in this sense, at some seasons, or upon some occasions are weak: I shall instance only in three particular kinds of that which I call accidental weakness, and show how Christ's carriage is sweet to those who labour under such weakness. 
A threefold weakness by accident.   

1. There is weakness, which comes by work or labour.  
2. There is weakness which c●mes by sickness or falls.  
3. There is weakness which comes by grief or sorrow.   
With reference to this threefold weakness, I shall speak of Christ's sweet carriage of himself unto three sorts of weak believers.  

1. Such as are weak by reason of some great work unto which Christ doth call them, or about which Christ doth set them; and about which Christ doth not (at least commonly) set all his members.  
2. Such as are weak by reason of some falls or slips into sin; either through their own inward corruption, or some outward temptation.  
3. Such as are weak by reason of great sorrow or grief, which they may happily take, because of some sufferings, or trials, whereunto Christ (in a more than ordinary way) doth bring them.   
Of the sweet carriage of Jesus Christ to each of these, I shall speak particularly, and by themselves: And so much the rather I shall speak of these, because I conceive that the phrase here used by the Prophet, may allude, or be applied to either, or all of them.  
The phrase is, those that are with young; which Translation I think is better than that of giving suck, because the word in the Hebrew is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used Gen. 33.13. and so rendered there, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the flocks and the herds with young; and 'tis used thus, and so rendered, Ps. 78.71 and there 'tis expressed by Ewes great with young. The Hebrews, when they do speak of giving suck, do use another word, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and that more proper for it, i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suxit, which signifies to give suck; so that the phrase being thus. Those that are with young. I think it may allude to those three sorts mentioned, viz.  
1. It may allude to those that are weak by work. Thus Paul sets out his work for the Lord Jesus towards the Galathians, as if he were big with them, as an Ewe is big with young: My little children of whom I travel in birth, Galat. 4.19. Paul in the work of his Ministry, was as it were big with young. In like manner any believer called out to, or set about more then ordinary work, may be said to be big with young. And so much the rather, because the work of childbearing, or of being big with young; and to bring forth, is a work which doth weaken more than ordinary; to this the generality of Expositors apply this place.  
2. It may allude also unto such as are weak by reason of falls into sin. So thou shalt find the phrase of being with child, or young, often in a particular manner applied to such as are big with sin. Vox significal (saith Ilyricus upon the word) tum poenam, tun culpam. And so 'tis used both in a sense of sinning, and of sufferings: sometimes sin and temptation (through the incogitancy of the best believers) may commit as it were a spiritual rape upon the soul; and the beleeyer may be (as it were) big with young, in a sinful sense. For when temptation corns, and in a manner forceth the soul, there is something within us (which was not in Christ) and that may concur, and conduce to a sinful conception; and the soul may be big (as it were) with sin. The Apostle hath a phrase which is to this purpose, When lust hath conceived it bringeth forth, Jam. 1.15. It is an allusion to a natural conception and birth. So that we shall not, I suppose overmuch strain the place of the Prophet here, by applying this phrase to this thing also. Sad experience tells us: that the chastest souls of the Saints, are sometimes in this respect, guilty of spiritual adultery. Believers are sometimes big of illegitimate births and conceptions. Lust sometimes may conceive, and they may be big with young, in that respect also.  
3. It may allude unto those that are weak by reason of sorrow and sufferings. And thus the Holy Ghost doth often use the Metaphor of being big with young. As Esa. 26.18. We have been with child, and been in pain. And thus the great sorrow and trouble, unto which God threatens to bring his people, is set out by their being as it were big with young, and holding their hands upon their sides, Jer. 30.6.   

CHAP. II. Christ's carriage to such as are weak by work, demonstrated to be sweet.  
THe first branch, or kind of that accidental weakness, unto which believers are liable, is (as in the foremen Chapter I noted) weakness by work. So that now according to the method which I propounded, I am to show and make good this Proposition, viz.  
The carriage of Jesus Christ, is very sweet to every believer that is weak, by reason of work.  
Sinners are sometimes big with young in regard of wicked works, whereunto Satan excites them. Hence is that phrase, Psal. 7.14. He traveleth with iniquity, and conceiveth mischief. Now towards such, God carries himself severely, and is (as the Psalmists there notes) angry (i.e. with them) every day, v. 11.  
Saints are sometimes big with young, in regard of good works, unto which the Spirit doth stir them. And towards these Christ carries himself sweetly. For (as the Prophet here speaks) he leads them gently.  
The expression notes two things, as proving the Proposition.  
1. That Jesus Christ is so sweet to those that are weak (while in or about some holy work) that he is with them, and leads them. As he said to his Apostles; Behold I am with you to the end of the world (that was, in regard of strength and assistance) so he doth to all his working members. He doth assist them. He is with them. And he leads them. Believers are sent about some work of Christ sometimes as it were a long way; and Christ (that he may show himself sweet) goes with them and leads them. The Ewe big with young, is unwieldy, and it is pain unto it to go. Now the shepherd that is sweet leads it. And the belcever big with young (i.e. bend, resolved upon some good business for Christ) is weak, and in pain it is, while in travel, till it be delivered: Now Jesus Christ to show his sweetness to such a soul, takes it by the arm (as it were) and leads it.  
2. That Christ's carriage may appear to be sweet, he is not only present to lead; but tenderly present, to lead [gently.] He leads softly, that he may lead sweetly. I know there is but one word in the original, but it includes both these, viz. the act, and the manner of the act. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies as Hebricians know, commode & leniter ducere, i.e. to lead commodiously & softly. David Kimchi glosfeth it, he shall lead them according to their quiet or commodity, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  i.e. so as may suit best with their quietness and ease. Jesus Christ doth not drive furiously, but tenderly. He doth not (as the same Rabbin notes) over-drive his flock; but gently, softly, and sweetly, he leads all his weake-working members. He will lead you, O ye working believers! according to your weakness, step by step, 
Pedetentim.  as Vatablus glosseth the place. Christ will not first lay a heavy burden upon your back, and then come after lashing, to make you run, when it may be you can hardly go. But he will come and lead you, and walk with you, your own pace: As he will assist, so he will assist sweetly. He will lead [gently.]  
Thus as Jacob (the most faithful and merciful man that ever was a shepherd) said of his flocks and herds with young; he would not over-drive them, but (said he) I will lead on softly according as the cattles that goeth before me, can be able to endure; or (as it is in the Hebrew) according to the ease of their feet, Gen. 33.14. In like manner, Jesus Christ he will softly lead (for the word is the same in both places) his Ewes big with young; he will gently lead those that labour in any work of his. Thus sweet is his carriage towards those that are weak, by reason of any great work, about which he sets them at any time, and with which they are big by the Holy Ghosts over-shadowing of them. Working believers, mind it. Your work (you say) is hard, it overpowers your strength, and it makes you weak: remember Christ's carriage shall be sweet: He will be with you in your work: And that it may appear he is tender, and mindful of your weakness, he will lead you, and that very gently; so saith the Prophet, He shall gently lead those that are with young.   

CHAP. III. Six pariculars showing Christ's carriage to be sweet to all weake-working Believers.  
THat you may yet more clearly see the sweetness of Christ's carriage, towards all such members of his, as are weak in regard of work; I shall declare it in six particulars.  
1. Christ's carriage appears to be sweet and tender towards his weake-working members, in that he puts them about no other work then such as himself both done. Masters and Sovereigns carry themselves sweetly to servants, 
Nihil lege ulla sanciret in alios cu jus non ipse primus in se daret documentum. Dan. Par. in Hist. Univers. medull. p. 40.  and subjects, when they employ them in no worse works than themselves would do. It's reported of Lycurgus (the great Lawmaker) that he imposed nothing by Law upon others, of which he did not first show a pattern in his own practice. 'Tis true of Jesus Christ, you read of no work which he requires of his, which himself did not while in the flesh. Doth he require believers to resist Satan, fight with the Devil? Jam. 4.7. He did the same himself, Matth. 4. Doth Christ call upon believers to pray always 1 Thess. 5.17. and strive in prayer? Rom. 15.30. He did as much himself while on earth. He prayed often, he prayed long, all night, Luke 6.12. and fervently, with strong cries, and tears, Heb. 5.7. Are believers called to fast? (an extraordinary work, and such as is not for every day, no nor for every Christian, as Divines gather from Luke 5.36, 37.) why consider Jesus Christ in this work went before them. He fasted, and that longer than he requires us, even forty days, as 'tis Matth. 4. Must Ministers preach, dispute, contest for the truths of the Gospel? they are to do no more than what Christ hath done before them. Believers, did Christ ever call you to any service about which he would not go himself, if need were? Servants you have good Masters, who put you about no worse work than they would do themselves. And believers you have a sweet Saviour, who did do that himself about which he sets you, and never will lay that burden upon your backs, which he would not if need were, bear himself. Oh how tender and sweet is Christ to all his working members, in not setting them about any service but what he is willing to do himself. Oh believers, you may comfort yourselves in any service to which Christ calls you, with this thought, what though the business be burdensome? what though the work be weakening? yet still Christ is sweet, kind, tender, in that he hath set you about no other, than what himself hath done.  
2. It's easy to see sweetness in the crrriage of Christ towards his working members, in that he hath provided, and accordingly gives encouragement unto them, answerable to all the discouragement they do, or can meet withal. Ezekiel was to go out upon some design for Christ; and such was his weakness that he falls at the appearance of Christ's coming to command him: But mark what Christ saith to him, Son of man stand upon thy feet, Ezek. 2.1. Christ loves (saith a late Commentator upon this) to encourage man to his duty. It's the weakness of believers, when set about any work, they are apt to dispond and be discouraged: But it's the sweetness of Christ, he is ready to raise up your spirits, and to take off their discouragements.  
Three things usually discourage believers when they are to set about any business for Christ; and Christ is so sweet as that he hath provided, and doth give out encouragements answerable to them all. 1. Internal reluctancy in your own spirits. I would, 
Saints are unwillingly willing, and willingly unwilling.  and I could do this or that (saith the believer) but I find such reluctancy within, my heart is so backward, my spirit so unwilling, that it discourageth me much; why Christ hath said he will make thee willing. His people shall be a willing people, Psal 110.3. Christ hath provided a voice behind to put thee on to that, whereunto thou art backward. Thine ears shall hear a ward behind thee (because of the reluctancy that is in thee) saying this is the way walk in it. 
Esa. 30.21  I will put my Spirit within you (which is a free Spirit) and because you are backward, and unwilling, he shall make you forward and willing, and cause you (sweetly) to walk in my ways, Ezek. 36.28. Christ hath provided an encouragement answerable to this discouragement of thine (Oh Believer.) Thy spirit is unwilling, and doth resist, his Spirit shall rake that away. 2. Disgrace, and opposition from man, is a great discouragement to working believers: and Christ hath provided encouragement suited thereunto. Men will deride me, and oppose me if I do this or that: The disgrace of the proud, and the opposition of the violent, do mightily weaken my hands in work, saith the believer sometimes. But know, O soul! Christ hath provided encouragement answerable to this. Thou sayest men oppose thee, Christ saith he is with thee; Fear not, I am with thee (said the Vision to Paul) Act. 18.10. Men thou sayest disgrace thee, O weake-working soul! The Father (saith Christ) will honour thee. If any man serve me, him will my Father honour, Joh. 12.26. strengthen thy weak hands (O working soul!) with these words: Here is suitable encouragement unto thy discouragement in this particular also.  
3. Doubt of success discourageth sometimes those who are upon work for Christ. The hands of the believer begin to fall down in the midst of his work when he doubts of success. I shall labour in vain (saith the soul) this discourageth me. Your labour shall not be in vain (saith Christ) let that encourage thee, 1 Cor. 15.58. Moses being to go to Pharaoh about a gallant work (Israel's freedom) He doubts the success, But behold they will not believe me (saith he) Exod. 4.1. That discouraged him; Christ therefore takes off that discouragement. If they will not believe at the voice of the first sign, they will or shall believe the voice of the latter, saith the Lord. I would fight and resist Satan: Shall I be successful? Yes, O believer! Christ hath said so. He, i.e. Satan shall fly, Jam. 4.7. and the God of peace shall tread down Satan under your feet, Rom. 20. Thus, answerable to all those discouragements which believers are liable to meet with, Christ hath provided encouragements; and this clearly argues Christ to be sweet in his carriage towards his working members. But,  
3. In as much as Christ gives ability, and strength to perform whatsoever he calls any believer to; it is clear, that his carriage is sweet to those which work; Christ gives power to do what ever he sets believers about; Ezekiel must stand on his feet; alas! he is weak, and cannot. Christ's Spirit therefore enters into him that he may. Stand upon thy feet, Son of man (saith Christ) and the Spirit entered into him, and he stood up, Ezek. 2.1. I thank our Lord Christ who hath enabled me, saith Paul unto Timothy, 1 Ep. 1.12. the Apostles must preach to all Nations, and Christ gives them tongues to enable them so to do. Ah! saith the poor soul, the work is weighty, and I am weak. True▪ but Christ will make thee strong and able, O weak soul. If the burden be big, thy back shall be strengthened. Christ will not lay a heavy burden upon weak shoulders. Doubtless he will strengthen thy shoulders, O believing soul, according to the weight of that he lays on. I must answer before Kings, and Councillors, and States for Christ (saith the believer.) But alas! the work is weighty, and I weak. Fear not O believer! Christ will be with thee, and will give thee a mouth, and wisdom, which all thy adversaries shall not be able to gainsay, nor resist, Luke 21.15. I am to go a long journey for Christ, but I have but weak legs (saith the soul) why Christ will strengthen thy legs, O soul! according to the length of thy journey. I am to lift a great weight (saith the soul) and have but weak hands. Christ will strengthen thy hands according to the weight which thou art to lift, O poor soul! what ever the work be, about which Christ sets any soul; if the soul carry itself sincerely in doing, Christ will show himself sweetly in helping. Howsoever hardhearted Pharaoh may command the number of bricks, and not give straw to help: yet tenderhearted Christ will not. If he command the soul to work, he will send the Spirit to help with strength suitable to that work.  
4. Christ's carriage appears to be sweet to working Believers, in that he will perfect their work by his own strength, wherein it was deficient by their weakness. Thou workest all our works for us, and in us, Esa. 26.12. The believer works, and leaves that which he doth, very imperfect, because of his weakness: But Christ comes, and perfects that imperfection, because of his sweetness. Lord (saith the Psalmist) thou wilt perfect that which concerneth me, Psal. 138.8. The believer is set on the work of prayer, and Christ sends the Spirit to help his infirmities: And at the end of prayer, he takes it, and mingles with it his own incense, and so presents it perfect to the Father. His pure water perfects the soul's puddle. Look as the writing-Schoole-Master, not only holds the hand of the learner, in every letter, but after all, takes the pen and perfects the whole: So Jesus Christ holds the hand all the while the believer is writing (suppose a love-letter to Heaven) and because of the shaking of the believers weak hand, there are after all, many imperfections, he takes the golden pen of his own grace, and perfects every letter, that it comes to the Father's hand perfect. O the dark, and deformed lines, that believers draw, when set about some curious piece. How imperfectly do they perform that, about which they are set sometimes. But oh the sweetness of Christ! who comes with his own pencil, and after all, perfects those imperfections. Believers carry themselves weakly in all their works, and almost mar all, about which they are set; but Christ carries himself sweetly, and comes and mends all that they do amiss, making their botched and bungled works very brave with his own hand. Surely, believing souls, you have found this. How many times did Christ set off that duty richly, which came from thee poorly? How oft hath he perfected thy imperfect performances? when thy weakness came short, hath not his sweetness made it up? Believe it friends, Christ carries himself sweetly toward working believers.  
5. The carriage of Christ appears to be sweet towards, etc. in that he comes in often to the souls of his working members with refreshing in the midst of their labours. Believers are weak, and (while at work) are apt to be weary and to feign: But Christ shows himself sweet, in that he visits them, and refreshes them in their work. 'Twas the praise of Boaz, and 'twas a sweet carriage of his, when he went into the field, where his servants reaped, to encourage them in their work. And it's the praise of Christ's sweet carriage toward working beleeevers, that he visits them frequently, and encourageth them sweetly while they are about his work. Baruch was at work for Christ, when he had written the words of Christ at the mouth of Jeremiah; but he began to flag and saint: And Christ gave a particular Prophecy to the Prophet, to comfort and refresh Baruch. Jer. 46. Christ gives power to the faint, to them (who by working have as it were) no might, 
Esa. 40.29.  he refresheth, and gives strength. Daniel was at a great work, and his strength was almost gone while he fasted, and there came like the appearance of a man (that was not Christ, but an Angel from Christ) and he strengthened him. Oh the sweet refresh which Christ, by his Spirit, brings into the souls of weak Saints, even when they are ready to saint and sink in their work. How oft (O believing soul!) hath Christ refreshed thee, by his sweet spiritual smile on thee, even in the time of duty, and while thou wert about his work? Surely, thou must needs say, Christ carries himself sweetly toward working believers; doth not thy experience in this particular, seal to this truth?  
6. It is evident, that the carriage of Christ is sweet to the working Saints, in that at the end of their work be gives them rest and reward. It's sweetness in Christ, that he should accept any work of the believers, but more, that he should reward. Christ will deal sweetly with his working servants, he hath made beds of rest for them in glory. Satan deals not so; 
They shall rest in their beds. Esa. 57.2.  his servants never rest to eternity. I am weary (saith the working believer) Thou shalt rest anon, oh weak soul! There remains a rest to the people of God, Heb. 4.9. The word is a keeping of a Sabbath. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  There is a sweet and a long Sabbath remains for you, O working Saints! and the morning thereof is ready to dawn; or about morn, and 'twill be day. You shall rest from your labours, Apoc. 14.11. Christ's will is sweet to thy soul (O weak believer) and he hath provided rest for thee. There is a Sabbath appointed for your souls▪ Working Paul shall have that rest; yea, and weak thou too, when the day shall dawn. You who are thus troubled shall have rest with us (saith the Apostle) when the Lord Jesus shall be revealed from heaven with the Angel, of his power, 2 Thes. 1.7. And if rest be not enough to declare Christ to be sweet to his working members; they shall have reward also. You shall not lose your labour, ye working Saints: Christ comes, and his reward is with him; Apoc. 22.12. you shall not work all day and all night too, Believers. You shall rest at right, and have reward in the morning. The upright shall have dominion in the morning, Psal. 49.14. For a day's work, you shall have eternities rest. For a little labour in this world, you shall have an everlasting reward in the other world. Oh sweet Christ! that givest long rest for a little labour, and great reward for little work. Surely, when you shall in the end of your dayes-work go into Immanuels' land, and there rest your souls upon the rosy banks that are by the Crystal streams which run there, you will cry out oh! How sweet is Christ towards his working members, that gives such ravishing rest to them after all their works for him; when the day shall be in which Christ shall come with Crowns of glory, to put upon the heads of working Saints, and you shall feel the weight of that glory, with which you shall then be crowned; then you will say, oh! the sweetness of Christ towards working believers, who gives such an eternal weight of glory, for such light and temporal works as the best Saints do. Conclude (O thou believing Ewe, who art big with young) that the day comes in which thou shalt travel, and bring forth; and then thou shalt see that Christ deals sweetly with such as thou art, when for the joy of that rest, and reward which thou shalt have hereafter; thou shalt forget thy work, and thy weakness under which thou didst groan, and travel here. The shadows apace fly away, and the day gins to dawn; in which Christ shall give both sweet, glorious, ravishing, eternal rest, and reward to all his working members; and then shall the fullness of this truth be sung, viz. that Christ's is very sweet to all weak-working believers.   

CHAP. IU. Some reasons of the point.  
YOu have seen both [that] and [how] Christ carries himself sweet to working believers. I will now add a word why Christ doth thus. And there may be (to omit others) three reasons given of this.  
1. Christ loves to make his carriage answerable to himself. He is sweet in himself, and therefore will show it by being so to his. As he will declare sweetness to those who are weak and cannot work at all; so will he show sweetness to those who work, and are weak therein, or thereby. As Christ sees our condition, he is moved with compassion. He hath yerning bowels towards working believers, and he cannot refrain, (such is his sweetness) but he must show it. Men love to show themselves (as we say) what they are. Christ doth surely love to carry himself sweetly, that believers may say, As we have beard, so have we seen in the Saviour of our God. Others, by their words told us, that Christ was sweet, and in our works we find it so. When Christ spoke to the man sick of the palsy, Thy sins be forgiven thee: He did it, that men might know the power of his Godhead (saith he giving the reason of that speech) that ye may know the son of man hath power on earth to forgive sins, Mat 9.6. As Christ speaks in such a manner, as that he may be known to be what he is; so he acts also, he leads his working members gently, and carries himself toward them sweetly, that he may declare himself to be as he is.  
2. Christ sees that those that work for him, cannot work without him: Therefore it is that he carries himself so sweetly to them. The strongest ●aint is too weak for any work if left by Christ. Indeed Christ cannot have his work done by any soul, in case he deal not sweetly with it. The big Ewe cannot go if not let gently; and the working believer cannot act, if not dealt withal sweetly. Without me ye can do nothing, Joh. 15.5. This Christ sees, and therefore it is that he is thus sweet. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phil. 4.13.  Because Christ knows our weakness, as that without him we can do nothing, therefore he shows his sweetness, that by him we may be able to do all things by his strength.  
3. Christ is thus sweet in his carriage to wards his working members, that he may leave all without excuse. Christ's carriage to his shall condemn wretches at the last day, that will be none of his. Sinners will be ready to say, we did not serve thee because there was harshness in thee: Thy work was hard, and thou wert austere: Thy servants went for the most part in sackcloth, while others wore filke, etc. Now Christ will stop their mouths by his sweet carriage. Wretches that will not work for Christ, shall be left without all excuse, when they shall be told, and convinced of the sweetness of Christ, to his working members. Christ is resolved to stop all mouths in that day. His sweetness to labourers, shall silence loiterers. His gentle leading of workers, shall condemn the idle-living of wanderers. The Ewes that have been big with young, shall witness against those, that would not have Christ to be their Shepherd; Christ's sweet carriage to the one, shall convince and condemn the obstinate standing out of the other. Wretches, Christ calls upon you to work for him; he hath given you talents, and he bids you employ them; you are fearful and sluggish, you hid your talents, and spare your pains; you do not, will not act, or work for Christ. Consider you shall be without excuse, at the great day: It will be foolish and false to plead, Christ was a hard master. His working members by their experience shall confute you, and Christ's sweet carriage to them shall leave you without apology, or excuse.   

CHAP. V Some uses of the point.  
HAving seen the sweetness of Christ's carriage towards all his Ewes, and such as are big with young, i.e. those who work for him. I shall offer some thing by way of application in some uses. As,  
1. It serves to discover the difference between Christ's service, and all other service, and between his carriage of himself towards those that work for him, and the carriage of all others towards any that work for them. If men serve the world, they do not find (always at least) sweet carriage. It's often seen among men, after their work is over, the workman is oft forgotten. It stands upon record, as one of the greatest stains of the Roman State, that after Scipio Africanus had sincerely and successfully served that Commonwealth (when it was almost spent and ready to die) and had thereby raised it up: he was banished, or forced to inhabit in a poor waste desert. Insomuch that when he died he commanded this to be engraven over his sepulchre, Ingrata patria, ne ossa quidem mea habes. The Commonwealth was so base, as not to have his bones, who saved their blood: Solomon tells us, of a poor man, who had been very serviceable to a distracted State, when it was warred against by a great Prince. The poor man delivered the City by his wisdom, but no man did so much as remember that same poor man, Eccles. 9.15. And it is reported of Cardinal Woolsey, that upon his deathbed he should say in much sadness of spirit, If I had so faithfully served Jesus Christ as I have done my Master (Hen. the 8.) he would not have cast me off, as my Master the King hath. Oh! that men could but see the difference that is between the service of man, and the service of Christ: How ever the sons of men will deal (like themselves) with their servants sordidly; the son of God will deal with his sweetly.  
2. This Doctrine may also reproove these, who deal not with Christ's working members as Christ doth. Oh how cursedly and coursely do many deal with Christ's workmen! How do they deride, ride, disgrace, oppose, and persecute the Ewes of Christ, i.e. those that are big and travel in work for him. How did a company of vile persons vilify Paul, who yet was as an Ewe, ready to bring forth, who was in travel with the Galathians, as with Christ's Lambs. And then those that were borne after the flesh did persecute him, that was both borne, and [bearing] after the Spirit, even so it is now. But nevertheless, what saith the Scripture? what saith the point? Christ deals sweetly with his working members. Are not they then to be reproved that deal harshly? Be reproved therefore all of you (especially you that pretend to the work of Christ) for not dealing kindly with his working servants; seest thou a person, or preacher that doth the work of the Lord, that preacheth Christ, worketh for Christ, be reproved for thy unkind, unchristian dealing with him, as knowing that in that thou art very unlike to Jesus Christ. Be reproved therefore, O ye rugged spirits, who deal ruggedly with any of Christ's working members; what though they differ from thy way, if they do Christ's work, Christ deals sweetly with them, and so should you.  
3. The truth of this Doctrine falls heavy upon those, who being both enabled for, and called to the work of Christ in any kind, and yet refuse it. Friend; how is it that Christ hath given thee a talon and thou wilt not occupy it for his use? How is it that Christ hath given thee parts, and set thee in place, and afforded thee opportunities to serve him, and yet thou wilt not work? Darest thou say, either that he is a hard Master, or that his work is unreasonable, or his carriage unkind. Be convinced ye loiterers that will not labour for Jesus Christ: At the day of account you will want an excuse, when all the working members of Jesus Christ shall come and say, The work that we did for Christ, was honourable; the encouragement which we received from Christ was unspeakable, and his carriage to us all along, was passing sweet and amiable; then will you be dumb and speechless, as not having any thing to say for yourselves why you stood out from his work and service.  
4. The Doctrine speaks encouragement to all those who labour for the Lord, who are at work for Christ. You that are in Christ's Vineyard; that labour (though in the heat of the day) who sweat in the service for your Saviour: consider, his carriage is, and will be sweet towards you. Go on, hold on, give not out: you are in his service who is very sweet: what ever the carriage of the standers by be, his will be like himself, i.e. loving.  
Ob. But yet (will you say) we find harsh usage in the world, merely for being in this work. We think we should be dealt better withal by men if we did do so much for Christ▪ Surely, if we were only Lambs ourselves, we should find kinder carriage: But this renders us hateful, and makes men harsh that we are Ewes big with young, i.e. that we are endeavouring to bring forth somewhat for Christ, that we would have others Lambs as well as ourselves, and that we can never be well, but when at work.  
Ans. Well be it so, yet be not discouraged: It is your glory to be Christ's Ewes. Christ hath dealt well with you, in making you able to work for him, and he will carry himself kindly to you, while you work for him. What though the travellers by the way, curse and revile the labourers in the field, so long as the Lord of the harvest (Boaz like) bless you, and speak kindly to them, the Lord be with you. Verily (ye working Saints) who are labouring for the Lord Christ, you have no just ground of discouragement from all the unkind usage of the creature, so long as you have the kind carriage of Christ: Oh! be not discouraged so as to give out, but be rather encouraged so as to go on in the work of the Lord, for as much as you know your labour shall not be in vain, and that Christ's carriage to you-ward, shall be sweet.  
5. Lastly, the Doctrine speaks comfort to all the working members of the Lord Jesus. You Ewes that are big with young, here is a point big with comfort. You go on heavily; you groan while in travel; you cry out (as the Prophet in another case) My belly, my belly! well he of good comfort, Christ is with you, and will be sweet in his carriage to you, while you work Christ can? not be away; Christ is not absent and idle, while you are travelling in his work; no, he is present, and will be helpful; he will be with you, and lead you gently.  
Q. What is thy work (O blessed Ewe?) what art ready to bring forth?  
A. (will some say) my work is woeful. I am working too, not to bring forth any great good, but to cast forth great evil. Christ hath set me on work to cleanse a kennel, to carry out a dunghill: I mean to conquer corruption, and to cast out lusts! and the very smell of my lusts is ready to choke me; and which is worse, I can scarce master my work; nay it almost over-masters me; yea and I have cried more than once and again: thrice have I besought Christ, and yet I labour in this work, and can do but little at it.  
Be it so (O working soul!) yet Christ is and will be kind. His grace shall be sufficient for thee, and his strength shall be perfected in thy weakness, as 'tis 2 Cor. 12.9. He will enable thee in time to master thy work. Sin shall not have dominion over thee, Rom. 6.14. Thou shalt be made Lord over thy lusts. There is a blood of sprinkling which shall cleanse thy kennel. Thou resistest thy sin unto blood, and thou dost bleed while at work against corruption, yet it remains (thou sayest.) But know still Christ is sweet, and his carriage to thee shall be so. And therefore, though all thy blood and sweat will not cleanse thy soul, nor do away thy sin; yet the blood of Christ shall, as 'tis 1 Joh. 1.7.  
Ob. But oh! (saith another soul) I am at harder work than this: It's my work to war with the Wolf: I am labouring against Satan. Many temptations daily beset me. Not any messenger of Satan, but Satan himself doth beset me. Surely (you will say) my work is grievous; is it not?  
Resp. True, but thy Lord is gracious. Christ is with thee all this while (O working soul!) He hath promised thee to make away for thy escape, 1 Cor. 11.12. you may expect kind carriage even while you are in this work, and know that he will help you to go through with it. The very God of peace will (or shall) shortly tread down Satan under your feet, Ro. 16.20. It may be Satan doth stand ready to devour that blessed birth, wherewith thou travelest; but know, Christ is near also, and he will help thee. Build upon it (O thou working believer!) Christ's carriage shall be kind unto thee.  
Ob. Nay but (saith another working soul) I have been labouring a long while; the work about which I have been set is almost over, but first I want a little strength to perfect it; and secondly, I am in much fear whether when 'tis done it shall be accepted. Now this grieves me, this troubles me.  
Resp. Well, but hear O soul! thou art at work for a kind and sweet Master, who will help thee with strength to perfect thy work, and crown thy work with acceptation when perfected.  
For help: Know he will work all our works for us, and in us, Esa. 26. 12. He will work in you both to will and to do, and that of his good pleasure, Philip. 2.13. yea the Spirit of Christ (which is the power from on high) shall help our infirmities, Rom. 8.26. This is the sweetness of Christ whom ye serve, that never did any servant fail in his work, for want of his help. And  
For acceptance. Be confident O believer! Christ will accept of every endeavour of thine in his work. It's Christ's nature to accept of what we have, and not to look for what we have not. Pigeons are welcome, where Lambs are wanting. Sighs are sweet, and groans are acceptable unto him. Yea in Christ's work, Voluisse sat est. A willing mind is accepted. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 8.12.  Trouble not thyself, O working soul, about acceptance. Do thy best, be thou sincere; and be of good comfort, as knowing this, that Christ is sweet. His carriage ever was, ever will be, passing tender to all his Ewes big with young; very sweet to all those that work for him.  
Ob. But alas! will some say, my case is comfortless. For 'tis true, Christ is sweet to his members that work for him; but what is he to those who sin against him. Woe is me, I have been big, but 't'as been with badness; and I have brought forth, but oh, 't'as been wickedness; what will the carriage of Christ be unto me?  
Answ. Why for such souls; I say at present no more but this. Jesus Christ is a merciful high Priest; He knows how to have compassion on the ignorant, and them that are out of the way, Heb. 5.2. He is a shepherd, that can be kind even to the Lambs that wander, and go astray. It's his grace (and therefore his glory) that he can be sweet, even to you (O poor believers!) that have been sinful. And this is that which I am to make out in the next Section.    

SECT. III. Christ's sweet carriage unto Believers weak by sins.  Esa. 40.11. 
He shall gently lead those that are with young.  

CHAP. I.  
GOD in Nature hath provided a salve for every sore: And Christ in Grace, hath provided a cordial for every believer. It's your Saviour's glory, that he is furnished with suitable sweetnesses (O believers!) unto your weaknesses. And it's his grace that he is as (nay more) ready to give them forth, than you can be to need them. In this Scripture is held out Christ's sweetness unto weak believers, who are such (as I distinguished) accidentally. Now these I divided into three ranks, viz.  

1. Such as are weak through work (unto which I spoke in the foregoing Section.) And  
2. Such as are weak through falls: unto which I am to speak now. And  
3. Such as are weak through sufferings: which will be the subject of the last Section.   
So that now the business here is to show the sweetness of Christ unto those members of his, who are weakened by falls into sins, which I said might also be couched under this Metaphor of being big with young. 
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
The Scripture tells of a conception of sin, James 1.15. When lust hath conceived, it bringeth forth sin. And the same Apostle tells in many things we sinne all, James 3.2. Yea John tells that if we (i.e. those whose fellowship is with the Father, and his Son Jesus Christ, and who walk in the light, and have fellowship one with another) If we say we have no sin, we deceive ourselves, and the truth is not in us, 1 Joh. 1.8.  
So that there being in Saints the seed of sin; there may be a sinful conception sometimes in them; and they may be big with young in that sense. Indeed all our step aside from Christ (especially unto sin) is called in the Scripture a whoring, and adultery. So that it will be no straining of the Metaphor in the text; I am sure 'twill be no deviation from truth, to say that Christ carries himself sweetly, and deals gently, even with those, who have been, or are weak, by their being big with young in a sinful sense.  
The thing therefore which I shall now speak unto is this, That  
Christ's carriage is sweet even to those members of his who are weak by their falls into sin.   

CHAP. II. Some things premised for the right understanding of the point, and the proof of it.  
THat I may the more clearly proceed without mistake, and make good the Doctrine. I shall premise three things.  
1. That the best believers are liable unto falls into sin. Even the choicest Saints, may sometimes either by more violent rapes, or secret temptations, be big with young with sin. Solomon tells us, that a just man falleth seven times, Prov. 24.16. In the case of Bathsheba, David himself did conceive, and he was big with young by sin. It's true, Saints by reason of that immortal seed of grace within them, do not, indeed cannot make a trade of this; they are not (as I may say) common Strumpers; they do not make this spiritual (as David did not that literal) adultery their trade: yet still I say 'tis possible that sometimes they may, and indeed are overtaken this way. Albeit grace do sometime render the conceptions of sin abortive, and mostly doth kill them as soon as borne; dashing the brats of sin (while young) against the stone, breaking them upon crucified Jesus (that I may allude in a spiritual sense to that Psal. 137. ult.) Notwithstanding all this I say, yet so it too, too often is, that even Saints, and true members of Jesus Christ do fall into sin, or as the phrase is do conceive and bring forth that which is sin. Experience, and conscience witness unto this, that even such as are borne of God, do sometimes bear sin. That is one thing which I premise.  
2. Believers by falling into sin, do become weak: Their being big doth render them feeble. As breeding and bearing in a natural sense do much weaken; so doth it also in a spiritual sense. Sorrow and conception go together, and every bringing forth is with pain. Sin is the greatest weakner that can be. The soul is most unhealthful when, and while sinful. Sin makes feeble hands, and weak knees. The very habits of grace (which are our new birth strength) are exceedingly debilitated by the acts of sin. David after his lying in with Bathsheba, was much weakened; there was no health in his bones by reason of that breeding. Any fall weakens in a degree. 
Psal. 38.3.  Saint's sinnings are their fall: David broke his bones by sin. Strong men are oftentimes weak by falls which they have taken, and Saints otherwise strong, are yet very weak after their falls into sin. Indeed wickedness is weakness. How weak is the soul after sin! How little a push of temptation throws it down! How easily is David being weakened with adulterous conceptions, overthrown by murderius suggestions! And how long was it after that ere he could work again? Till Nathan came to visit him (as is gathered from the title of the 51. Psalm) David had made no song. He was so weak, as till then he could not work: nathan's visit was (as we say) David's uprising. It seems he lay in long upon that sin, and was so weak thereby, as that he could not work, till the Prophet roused and raised him up. Surely his sin did make him very weak. Believers! I think you will seal to this; that sinnings make you feeble; wickedness renders you weaklings: your fighing say 'tis true. This is the second thing I would premise.  
3. The next is this, Jesus Christ is displeased with believers sin. Adultery is displeasing to the husband. Christ is your husband (Believers) and he cannot but be angry with your sinnings, for they are your adulteries. Christ cannot smile upon your sinful brats. 'Twere unhusband-like in him, not to be offended at them. The Lord Jesus loves chaste souls. To be spiritually barren, or sinfully big are both alike displeasing to Christ. As he is angry, when we conqeive, not by him, so he is offended if he see us conceive by sin. Not to abound in good fruit is a failing; but to have any bad fruit is a fault. You who have at any time been big with young in a sinful sense; tell me, dare you say Christ ever liked it? nay was he not offended at it? 
Omnis amor continet in se aliquid odii.  Jesus Christ must needs loathe bad conceptions, and bringings forth, because he loves good ones. It's certainly the weakness and wantonness of some that think and speak otherwise. Christ's anger and sin go together. Thou wast a God that forgavest, though thou to okest vengeance of their inventions. 'Tis spoken of Christ (who is Immanuel, God with us, or the Lord our God) Psal. 99 8. This therefore I premise in the third place, that Jesus Christ (though well pleased in the main with believers, yet he) is displeased with them, when they have rendered themselves weak by sin. Christ likes not to see corruption rocked in the cradle. He loves not to see David in Bathshebas bosom; Christ though he loves sinners, yet loathes sins; he is displeased with the sins, though pleased with the persons of his people. Thus being premised, I shall now prove the point, viz.  
That Christ's carriage is sweet, even is those members of his, who are weak by falls into sin.  
Peter will be a proof to this. Dear soul! Satan got leave to winnow him, and he weakened him. Yet Christ was very sweet for all that. I suppose you know his fall, 'twas great. He denies Christ, and swears he knew him not. There's one degree. He stands to the denial, and is not ashamed of what he had said, but lies, and says, he was not one of them that belonged to Christ. Ah Lord, how he tumbles down! yet he falls a step lower: He gins to curse himself (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) i. e. to execrate and anathematise himself, if he were, etc. what a fall is here! Surely Peter broke his bones (though Christ which was his sweetness kept his neck) with this fall. How weak was he by his wickedness? The Damsel that looked upon him, and spoke to him, surely raped his soul. He conceived sin, and brought forth a lie: and he was very big with young, for the lie was very great. Well, yet Christ led him gently: He looked on him graciously. Christ was sweet, though Peter was sinful. Doubtless Peter felt his bones broken by that fall, surely he was weak, and that made him weep bitterly: yet notwithstanding Christ was very sweet in his carriage towards him: And therefore he left special word with the Angel, to bid the women tell his Disciples, and Peter (specialliter dicit & Petro) of his Resurrection, and going to Galilee to meet them, and him. Christ prayed for him before he fell, in an especial manner (I have prayed for thee, saith he) and looked upon him after he fell. Minds him at the Resurrection, confers sweetly with him before the Ascension, Joh. 20.) Shall I need to add more, to let you see how sweet Christ is to believers, weakened by falls into sin.  
'Twas singular sweetness in Christ towards those seven Churches that fell, and were much weakened by their falls. He looked upon them all, and wrote to them all; and however some passages in his Epistles to them were severe, yet the very writing of them, and the end thereof was sweet.  
I will add but on Scripture to prove this point, yet more. 'Tis, Isa. 57.17. For the iniquity of his covetousness I was wroth and smote him (Christ I said before, is displeased with his members sinnings) and be went on frowardly in the way of his heart. Ah Lord! what weakness is here, to grow worse for whipping? yet see Christ is sweet for all this. I have seen his ways, and I will heal him: I will lead him also, v. 18. Just almost as 'tis in the text; he will gently lead those that are with young. Covetousness is Idolatry; to be big with this, is abominable (Christ was wroth to see it) but to harden the heart under chastisements is worse: Surely a soul thus fallen, is very weak; yet even to such souls Christ is sweet, his carriage kind; for even those he heals, these he leads, and to those he restores comforts.   

CHAP. III. One general demonstration of the sweetness of Christ's carriage to sinning Believers.  
HAving cleared the point a little in the intent thereof; and having also offered something for the proof thereof, I shall now further demonstrate the tenderness of Christ bowels unto sin-weakned souls, in his carriage unto them both generally and particularly.  
Generally. Consider how that Jesus Christ takes much pains, and let's out merciful power for the raising of fallen believers, and for the gathering of wand'ring Lambs: And this considered, demonstrates Christ's sweetness at first sight. Sinning souls, Christ will not lose you. Though you through weakness wander from him, he'll not let you go: he'll walk after you, while you wander; and because he's sweet, he'll gather you from your sins. He that gathers weak Lambs with his great arm, will gather also wand'ring Ewes with his shepherd's crook. You know the parable of the lost sheep, Luke 15. it concerns you who have gone astray from your Lord's fold. Believer, thou sayest thou hast wandered in the ways of sin, and art a lost sheep (that is lost in thy own sense) know thy Shepherd is sweet, and will not lose thee, he'll seem rather for a while to leave others, that he may seek thee. When Antigonus a King passing by a ditch into which a sheep was fallen, the Historian saith, he pulled it out (though dirty) with his own hands: and for this he was exceedingly beloved and commended of his subjects. Heavenly sheep, your King is kinder. he'll not only stoop to filthy ditches of sin into which you fall, and take you out with his arms, but he'll lay you in his bosom, that he may wash you with his blood. He deals not thus with all sinners; but he'll deal thus with you. Judas falls into one ☞ ditch, he betrays his Master. Peter falls into another, he denies his Master. Christ lets Judas lie, but takes up Peter. Mind this, O ye poor of the flock! Though Christ let Judase's fall and perish, he'll gather his Peter's Say now, is not Christ sweet in his carriage towards his own, even when they sin? It may be thy soul hath been straggling abroad (Dinah like) and some corruptions or temptations (Schechem like) have humbled thee, so that thou art big with young: Now how is it with thy soul? Ited not very weak? Doth not joy faint, and faith flag? Art not ready to say, Christ will whip me for my wand'ring? he'll be sorely displeased with me. I dare not say Christ is not displeased at this: Indeed his Spirit is grieved (Jacob like) at this; yet let me tell you, he is sweet, and so will be notwithstanding this. Add not weakness to weakness: say not, Christ will never be sweet more, because I have sinned now: But know, he is and will be sweet in this, that he'll be avenged on the head of sin, for defiling thee. he'll take thee into his heart, and cast that whereof thou art big out of thine: Say believers, after sinnings, hath not Christ made you most out of love with sin? Have not you hated it after, more than ever you loved it before? Ephraim shall say, what have I any more to do with Idols, Hos. 14.8. Hath not Christ made you, to defile that which defiled you? and have not you cast it away as a menstruous cloth; saying unto it, Get thee hence? as 'tis Esa. 30.22. How hath Christ showed all his severity against your sins of which you were big? and how hath he mean while been good unto your souls: He hath, and doth deal grievously with your sins, destroying them; but he deals graciously with you, gathering you. Witness to the sweetness of your Shepherd, O ye sinning Ewes, who have been big with young: Hath not he gone after you, and found you, and laid you on his shoulders rejoicing? Hath he not dealt with you as with David: when you went astray like lost sheep, did not he seek you? Psal. 119.176. And when he found you, did he deal with you according to your sinfulness? Did he whip you all the way home? Rather did he not lead you gently? Now doth not this demonstrate undeniably, Christ's sweetness to you, O ye sinful believers! If Jesus Christ, after lust hath conceived in us, and brought forth sin, should leave us to ourselves, till sin being finished, should bring forth death, as 'tis Janes 1.15. If Christ I say, should deal thus with us, could we deny his Justice? But now for Christ, even when we have been big of sin, to lead us gently; not to leave us to our sin, but to gather us out of it, and to raise us after it; surely this doth declare his sweetness. But this is only a general demonstration; I shall therefore add some particular ones.   

CHAP. IU. Some particular demonstrations of Christ's sweet carriage unto believers weak by sinning.  
THe first thing wherein Christ declares his sweetness unto sinning believers is, his chastening of them for their sinnings. Solomon tells us, that he that spareth the rod [hateth] his son, but he that [loveth] him, chasteneth him betimes, Prov. 13.24. Chastisement for sin is a privilege peculiar to Saints: Its children's bread; Bastards go without it, and this bread (as I may say) of affliction doth Christ give his members after sinning. And that this is sweet dealing will appear, if you consider,  
1. It's Covenant privilege, promisemercy, so saith the Text. If thy children forsake my Law, etc. If they break my Statutes, etc. [Then] I will visit their transgression with the rod, and their iniquity with stripes, Psal. 89.30, 31, 32. Believers, Christ deals sweetly with you, when he chastiseth you after falls into sin. he'll chastise you with the rod: It's true, he'll not cast you off for your sins; no, nor whip you with Scorpions; yet he'll chastise you (for every one whom he receiveth after falls, he deals so with for the most part) His rod (not of iron but) of men, shall be upon you; and those stripes wherewith he'll chasten you, shall be the stripes of the children of men, as 'tis 2 Sam 7▪ 14. where that in the Psalm is taken. So that Christ deals sweetly with you, when after your sinnings he chastiseth you for his Covenant privilege. And,  
2. 'Tis denied to others: Christ deals not thus sweetly with all sinners. They sin, and are not in sorrows as others. It's the thundering voice of wrath (as Origen observes) that saith, I will not punish your daughters when they commit whoredom, Hos. 4.14. Sinners commit whoredom, and are not punished; Saints are but big with young, and chastised. Indeed those only hath Christ known of all the families of the earth, 
Amos 3.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chastising for sin are Christ's visits of the soul.  and therefore he punisheth them, that is (as the Hebrew word signifies) visits them. Believers, Christ let's others sin, and comes not near them: It's his wrath. But you fall and sin, and Christ visits you, take it as his love. He does more for you, then for them; and its sweet dealing. This then is the first particular. Christ carries himself sweetly unto sinning believers, in that he chastiseth them for their sins.  
Indeed his chastisements are their melt, they serve to purge them from their sins; and how else, or what else should he do for the daughter of his people, as 'tis Jer. 9.7. It's the care and tenderness of the husbandman to lop and cut corrupt branches: And it's Christ's care over you (and when he declares it, he shows sweetness to you believers) to cut you, either when you are not fruitful in good, or when your buddings are bad. And this is the fruit of all to take away sin, Isa. 27.9. Now surely this is sweer. There is a difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It's one thing to cut, another thing to cut off. It's maternal and sweet to give the sick child a Pill (though bitter) to purge out corrupt bumors that hinder health. Believers! Christ should not be as tender as a mother (and yet he makes himself more, Esa. 49.15.) if he should not purge you, after sinnings, i.e. chastise you, For by this is the iniquity of Jacob purged, Esa, 27.9. And how sweet doth Christ deal with sinning Saints in purging them from their sins, while he lets others lie, and rot, and perish, for want of punishing purges. But.  
2. Christ deals sweetly with sinning believers in that he doth not cast them off for their sins. As sins before believing could not make him to reject them; so sinnings after believing, doth not cut off love from them. Though he visit their sin with stripes; yet nevertheless his loving kindness will he not utterly take from them; nor will he suffer his faithfulness to fail, Psal. 89.33. you break your faithfulness in sinning (souls) and that is weakness enough; But if you think that Christ for your sinning will take away his love; you make him unfaithful too, and this is greater weakness. Though you forsake the guide of your youth, and wander till you are big with young, forgetting the Covenant of your God; yet Christ will not forsake you, nor break his Covenant with you. Christ should break Covenant if for [your] sins (O believers!) he should cast you off from love. Dinah had weakly walked abroad, and upon Shechems ravishing of her, comes home big with young: But Jacob turns not her out of doors. It may be thou hast been weakly wand'ring from thy Father's house (O believing soul!) and corruption in the time of thy wand'ring hath ravished thee: thou art big with young, and art afraid to go home. Thou sighest, I have sinned; and if I return, will Christ accept of me? Fear it not, go and try. he'll not cast you out of doors: Though you come with big bellies, (to keep to our Metaphor) he'll deal gently with thee (though with young) Though thou hast played the barlot with many lovers, yet return unto me saith the Lord, Jer. 3.1. What though a man would not be so sweet to his wife, yet Christ will be to you. Only acknowledge thine iniquity, (and what a poor recompense is that?) and fear not to return, for Christ is married unto thee, Jer. 3.13.19. Happily thy sins have eclipsed love: but know love remains still, and in due time it shall shine again. The thick cloud will blow over, and the light of love will arise (in time) on thy heart. Christ is sweet that he calls you, though weary, and heavy laden. He bids you to take unto you words, and turn to him, and say take away all iniquity, and receive us graciously Hos. 14.2. How parentlike doth Christ deal! Say (saith the mother) to the offending child (after she hath in love whipped it) Pray mother forgive me, etc. Christ it may be hath whipped thee in love (O believer) for thy offence. Now he puts words into thy mouth, and tells thee what to say. His love surely is not gone. Is not his carriage sweet? For,  
3. Christ in due time smiles upon believers after sins. As their sinnings did not cut off his love totally, so neither can they keep off the manifestations thereof. Finally, is not Christ's carriage sweet to you (Oh ye sinning souls!) that smiles notwithstanding your fins: Speak comfortably to Jerusalem: Comfort ye, comfort ye my people, saith (Christ who is) your God, Esa. 40. How sweetly doth the mother take up the child, after she hath corrected it, and dandle it, and kiss it, etc. so sweetly deals Christ with his members after their sinnings. Is his mercy clean gone (saith the fallen-Saint) for ever? Will he be favourable no more? Hath he forgotten to be gracious? Why remember, O soul! surely Christ hath heard thee thus bemoaning thyself; Thou hast chastised me, and I was thastised, etc. Yea it may be so, wilt thou say, Christ hath heard me thus; but what of that? why, He hath said of thee, Is not he or she my dear child, since I spoke against him, I do earnestly remember him, therefore my howells are troubled for him: I will [surely] have (i.e. show) mercy towards him. Christ cannot hold his love always in: It must, it will burst out at last. Go and tell Peter. Christ cannot hold. I will restore comforts to him, Esa. 57.17. Christ must be sweet. Do you, dare you, can you deny it O ye sinners of the stock! Is not this sweet carriage, to ●●●ning believers? well,  
4 Christ is very sweetly and tenderly affected towards sinning believers, for his is sad for them, even all the while that he afflicts them. The mother's heart is sad, even while she whips her child: and sometimes she turns away, and weeps to see the child weep, whom yet she made to weep. It's so with Christ. He chastiseth for sin, and when he seethe the soul weeping under that chastisement; he weeps too. My soul (saith he) was troubled for him, Jer, 31.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Thus: thus my bowels founded for him. The word signifies to sound as the aroubled waters, or tumultuous people▪ look as the waters after some storm sound loudly, or as a tumultuous people under some great oppression (for that is mostly the ground of tumults) are much troubled. Even so was Christ troubled at Ephraim's bemoaning of himself you have not an Highpriest who cannot Sympathise (as the word is) Heb. 4.15. No. but he is so sweet, that he sympathizeth with you in all those sadness of yours, under those sufferings which he brings upon you for your sins. God had afflicted Israel for their sin, but when they cried out under that affliction, deliver in this [once], (it seems a deliverance than would be so acceptable as that it would countervail a destruction afterward) it's said, his soul was grieved (as it were cut short with sorrow (so the word there signifies) for the misery of Israel Judg. 10▪ 15. Oh how sweet is Christ's carriage to his sinning members! 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word is used Jud. 16.16. and rendered, vexed.  who sympathizeth with them in those sorrows under which they lie for sins. Christ sighs and weeps with you; O ye sighing and weeping souls. Is not this sweet carriage?  
5 Christ carries himself sweetly unto sinning Believers. In speaking to the father to pardon those sins. When the mother hath whipped the child herself, husband faith she, pray forgive it, And thus Christ he fees his children (for he is the father of believers (therefore he is called the everlasting father, and they are called his children. Compare I say 9 6. and Heb. 2.13.) I say Christ fees them fall in the dirt of sin, he takes them up, whips them indeed: but faith Father forgive them, for my sake. If any man sin we have an Advocate with the father, Jesus Christ the Righteous: and he is the propitiation for our sins, 1 John 2.1. Christ is both our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, our patron who takes our cause upon him (as Beza glosseth it well) and our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, our propitiatory offering, to reconcile the father to us after our sins. What can he be more to show himself sweet? ●●deed believers he therefore lives, and is at the right hand of the Father, that for your daily sins, he may make daily surplications, and intercede with the father, in your behalf for your failings. And if this be not sweet, tell me what is.  
6 Singular sweetness shines in the carriage of Christ toward finning believers, in that he takes notice of all that good which is in them notwithstanding their sins. It's a mighty failing among the sons of Adam, that they so mind men's vices as they forget their virtues. A little evil makes men sometime forget a great deal of good: But it's not so with Christ, for he remembers, though but a little good, notwithstanding a great deal of evil. Unskilful men throw away gold, because of the oar mixed with it, so do not artificers. The Lord Jesus (o believers!) knows how to discern your gold, though covered with much oar, he can see the least of your sparklings (ye Divine Diamonds) while ye are in the dirt. It's observable how sweetly Christ in all his Epistles to those 7 lapsed Churches, takes notice of all the good that was in them, and records it. Ephesus had forsaken her first love. Yet this she had, and note, it 'twas but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a this, some one thing: and what was that? she hated the works of the Nicholaitans, which Christ also hated.  
Observe: it was but (as I may say) a negative goodness. Thou hatest the works of the Nicholaitans, which I also hate, Apoc. 2.6. Hear is but a little good, hating bad deeds, and this Christ forgets not, but observes, although mingled with a great evil, viz. the leaving of first love. Christ O ye sinning souls, forgets not your graces though weak, when he corrects your corruptions though strong. 'Twas not a little unbeleif which appeared in the Disciples, when they were afraid of perishing in the Sea, by reason of a tempest, Mat. 8.24, 25. 'Twas I say, not a little, but a great deal of unbeleif, which discovered itself, in that deed, what reason had they to fear, who carried Caesar, as the Historian said: why should they cry out we perish, when they had saving presence with them? yet note it, Christ doth not so eye their fear, as to forget their faith: No, he thinds, and mentions their faith though but little: And he speaks of their faith while he chides their fear, Why were ye searefull, O ye of little faith? When you sin against men, they'll be sordid, and forgetting all your good, they'll blazon your blame: But when you sin against Christ, he is sweet, and albeit he may secretly tell you of your lault (in your own conscience) to humble you, yet he'll still remember the grace that is in you. Sinning Sardis hath but a few good names (amongst many bad) and Christ records them. Thou hast a few names even in Sardis Apoc. 3.4. And falling Philadelphia hath but a little strength, and yet Christ eyes it, and blazons it, thou hast a little strength (there 'tis eyed) and hast kept my Word (by that little strength) and hast not denied my name. Thus 'tis blazoned, You say sometimes poor souls! we have much evils but little good, and strong corruptions, but weak grace: And is not this sad? 'tis true: but Christ is and will be sweet, he'll not so mind your evil, as to forget your good, he'll not forget thy weak grace, though mixed with strong corruption. Though you are weak (O soul) by sin, yet Christ will and doth remember your little strength, here is sweetness indeed.  
Lastly, The brightness of this truth that Christ is sweet unto sinning believers, shins in this beam, viz. in that he turns all their sins to their good, Christ makes Sampson● riddle: truth in believers souls. Out of the eater there comes forth meat, and out of the strong sweetness, Judg. 14.14. Christ makes the devouring corruptions in believers, to become meat for their faith to feed upon, while by killing one he gives ground to believe the ruin of another, And he brings forth sweetness out of their strong sins, in making grace to supper abound, where sin did but abound Believers, is not this truth? cannot you interpret the riddle of Samson in the carriage of your Saviour towards you after sin. Hath not Christ helped you, to suck honey (Bee like) from Wormwood. Have not you O Believing Bee been taught by Christ to suck the honey of sinne-hatred, from the Worm wood of sin-acted! How sweetly doth Christ kindle the Spouses love even by her coldness? Doth he not cause her sleeping, while he knocked, to end in a healthful fit of love-sicknes, when she awaked, Can. 5.2.8. did not Christ make Peter's cowardice in denying him to a Maid, turn into courage of owning him before a Magistrate? compate Luke 22.56. with Acts 4.8. How did Peter by the lameness which he took in his fall of denying Christ, even after (as the Athenians mother told him) learn well to own Christ, and that as the Speaker for all the rest, Acts. 2.14, and 3 12 surely Christ is sweet in his carriage towards ye, Oye sinning Souls! have not you loved the fold more by your wander? have not you (A●●iah-like) learned to hate your sins, were then ever you loved them? As children▪ have not you been taught to hate the fire that burned you? Speak, O ye Ewes that, by the rapes of sin have been big with young. Hath not your Shepherd taught you to loathe those sins which ravished you? And to keep closer to him, since your straying from him? Thus you see how Christ carries himself towards his sinning Members; And tell me now if in all this carriage there be not singular sweetness.   

CHAP. V Some Reasons of the Point,  
IF now any ask whence it comes to pass that Jesus Christ is thus sweet unto believers, even notwithstanding their sinnings: The answer is easy, and the reasons are.  
First, Because of the sweetness of his nature, as God. It's the nature of God (for his name denotes his nature) to be merciful and gracious, i. e. to sinners (for mercy and grace allude to sin, there being no place for either, where sin is not) God is said to keep mercy for thousands, forgiving iniquity and transgression, and sin Exod. 34.7. All the sorts of sin are included under these three terms, iniquity, transgression, sin, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and God is said to keep mercy to forgive these, as if his mercy were kept on purpose for pardon, and sweet dealing with sinners. Your Christ is God O believers. This pardoning fullness of the Godhead dwells in him, for in him dwelleth [All] the fullness of the Godhead bodily, Col. 2.9. Christ (as God) is merciful to all sinners, but (as your Shepherd) he is sweetly merciful towards you. But,  
2. Christ is therefore thus sweet unto sinning believers, because of all his members these are the weakest. Sick men are weaker than healthy children. Many times the mother lets the child cry in she cradle, while she looks unto the sicke-one in the bed. Christ is wise, and therefore most tender of the weakest. Christ knows your weakness, O souls under sin! And he will therefore be sweet to you, because you are weak. Poison causeth pain, and pain proportionates pity. You have a pitiful high Priest (Believers) who measures on his pity, according to your pain. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 5.2.  And because your falling into sin, is to you, most painful, he'll be most pitiful Naughty conceptions (say some) are most painful and dangerous: sure I am, sin full conceptions are. Believers are never worse than when big with fin, and Christ is still kindest to those that are weakest.  
3. Satan is most busy with believers when under sin; and therefore Christ hath the more care of them then. Satan would feign tempt the soul to despair upon its sinning, and should not Christ be very sweet, so it would. Christ came to destroy the works of the Devil, 1 Joh. 3.8. Christ by his sweet carriage will destroy this work of the Devil, viz. desperation, which he specially endeavours in believers, after sinnings. How bitter is Satan to the soul after sin? How sadly doth he buffet it? In what black and bloody colours doth he set sin before the soul? How home doth he lay it? And how high doth he aggravate it? In all this he drives to despair. Now Christ is at hand to destroy this work of Satan, which he will do, by manifesting to the soul his sweetness, for that alone keeps the soul from sinking. Believers would sink under sin, but Christ prevents it by sweetness.  
4. Christ knows this to be a sad state for the soul to lie under sin, and therefore he is sweet to believers under theirs. He was tempted unto sin (though without sin) and so knows the sadness of that (as a City that hath been besieged, though not taken, knows the misery of a siege) and he experimentally knows the bitterness of being under sin (being made sin for us, 
Haud iguara mali miseris suscurrere disco. Dido apud Virg.  and forsaken of God for that) so that Jesus Christ knowing the sadness of being under sin, doth therefore especially show sweetness to his members in this condition.   

CHAP. VI Some uses and application of this.  
I Would feign that the Proposition thus proved, should be improved. It's a clear truth you see, That Christ's carriage is sweet and tender toward his sinning members. Now there is special use which may be made of this. I will only touch at four, viz.  
An use 

1. Of Reproof.  
2. Of Comfort.  
3. Of Encouragement.  
4. Of Counsel.    
First, this point is profitable for reproof, and it serves to reprove those whose deal with sinning believers are not like Christ's. How sharp and severe are the deal of some with believers for their sin s. If a believer be overtaken with sin. What unchristian carriage do they meet withal from some. How unbrotherly are the exclamations? And how bitter are the aggravations thereof? Thou seest thy brother sin: It's doubtless his weakness. But dost thou deal roughly with him? Is thy carriage sour? Dost thou make the most of every failing? Dost thou spread it abroad to his shame? Be reproved: for now walkest thou contrary to Christ. I profess I fear some will inherit Cham's curse, for they take his course of uncovering the nakedness of fathers and brethren. Ah Lord! was it ever heard, that any who profess the name of Christ, should make it their study, to defame and publish the failings and faults of the godly, to shame them, and profession in them, yea and Christ too at once.  
Ob. I but that which we report is true? Shall they do evil, and not hear of it?  
Resp. Be it so, that 'tis true, yet your deal are not Christ-like with them. Tell him between thee and him alone, that's Christ's command, Matth. 18.15. And be sweet to him, in dealing with him, that's Christ's carriage; know you not what the Apostle saith? Brethren if any one be overtaken in a fault, ye which are spiritual restore him in the spirit of meekness, etc. Gal. 6.1. Is railing, reviling, publishing, and proclaiming errors, and failings of brethren, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i.e. Tenderly put his bone in joint.  restoring in the spirit of meekness? Hath thy brother broke his bones in falling, and wilt thou break his heart by severe and harsh dealing? Hath he an error, and wilt thou forget all the truth that he holds, to exclaim of that? Must thou forget all his graces, because of some corruption? What, because thy brother fails, wilt thou be foul? Because once he did evil, shall he never hears well? Be reproved, O ye whom it may concern: you deal not as Christ doth with sinning souls, your reproofs of brethren should be excellent oils, which should not break their heads, as 'tis Psal. 141.5. so should you declare kindness to them: And so would Christ's carriage appear in yours, your dealing even with offending and sinning believers, should be in the weakness of the spirit, and in the sweetness of Jesus; and if not, you sin in your deal, for you are unlike to Christ, and to be reproved for it.  
This point is precious, and it may be as a cordial to fall'n souls. Christ's carriage hath been, and is to be sweet to such as you. You cry out, I have sinned, I have sinned, and what shall I do? I have failed in this duty, and fallen by that sin. I have been overtaken with such an infirmity, overpowred by such a temptation, conquered by such a corruption: And woe is me, I am undone! I have gone astray from the Shepherd of my soul: I have played the harlot with many lovers, and I am big with young: Lust hath conceived, and it hath brought forth sin.  
Q. Now what shall I do? will not sin bring forth death? I have deserted Christ, will not he desert me? Say man of God, whither shall I go? what shall I do?  
Ans. Stay thyself (O poor soul) upon this point as upon a pillar. Christ's carriage will be sweet even to sinning souls. You have a gracious Lord: A merciful high. Priest. A sweet Shepherd, who can have compassion on them that are out of the way, Heb. 5.2. he'll gather thee, O weak wand'ring soul! he'll restore thee to himself, and comfort to thee. His rod and staff shall comfort thee; with his Shepherd's crook he'll fetch thee in from wander, and with his staff, he'll support thee under weakness. Bear up, O ye fallen Saints, Christ will be sweet unto you; for he'll heal your backslidings, and love you freely, Hos. 14.4.  
Four sorts of souls in special I aim at in this use of comfort.  
1. Such as are fearful to sin. You that stand in awe and would not sin; you whose souls were afraid before sin, and are now much more afraid after sin. Take you this comfort. 'Tis yours, Thou sayest, before I sinned I was afraid: Its sight was sad to me, my heart trembled for fear lest I should be overtaken with it. Now that I have sinned, I am more afraid lest I be kept in slavery by it. Be not afraid, only believe: Christ will deal sweetly with you: he'll subdue thine iniquilies, I and cast all thy sins into the depth of the Seas, Micah 7.19.  
2. Such as are sorrowful under sin. You believers, who go in black; I speak to you, Christ is sweet to sinning souls. Why mourn you so much as if you would not, could not be comforted? That spirit which is now in thee, as a mourning dove, will ere long bring an olive branch of peace from thy beloved. He that now convinceth of sin, will speedily comfort thee notwithstanding sin. You weeping Peter; Christ is sweet, though you have sinned in denying him; he'll smile shortly upon you. Hear, O ye groaning Paul's! you cry, wretched men that you are; Christ came into the world to save sinners, of which you are chief: And you shall find sweetness in his carriage, though there hath been sinfulness in yours.  
3. You who mourn under the filth of sin, as much as under the guilt of it. This comfort is yours: you grieve to see your souls so defiled; and you say what though I am free from damnation, I am pestered with defilement. I have a filthy hand, and a more filthy heart. My conversation is dirty, but my disposition is more dirty. Ah Lord! will a pure Christ own such an impure wretch as I?  
Q. Will the Lamb without spot own me who am nothing (as it were) but a great scab and botch?  
A. Yes O soul! know thy Saviour is sweet. He that loved Lazarus, when he lay at the gate of Dives full of sores, will love thee; though thou hast been in thy blood, and he'll wash away the filth of thy botches with the purity of his blood. He hath loved thee, and given himself for thee; and he will sanctify thee, and cleanse thee, by the washing of water, and by the word, that be may present thee glorious to himself, not having spot or wrinkle, or [any such thing] Ephes. 5.27. Rouse up thyself oh believing Soul! who groanest at the filth of sin. Christ will be sweet in his carriage towards thee. But,  
4. It's your comfort also, who do mourn under sins might: who are afraid, now sin hath you down, it will keep you under its dominion. Jesus Christ will be sweet unto you: And sin shall not have dominion over you, for you are not under the law, but under grace, Rom. 6.14. Thou sayest, Ah Lord! I am afraid since my fall into sin, that I shall get such a haunt, as I shall never leave. I question since I have been big with sin once, that I shall be so ever. And which is as bad, if not worse: I fear lest that since I have done evil, I shall never learn how to do well. Say not thus, O believing soul! Jesus Christ is sweet in his carriage towards his sinning members. he'll not cut off his little toes, because they have been out of the way; but rather make them straight, and keep them in the way.  
Saints under sin remember this point for your comfort; Christ's carriage is sweet to his sinful members.  
Q. May not we mourn for falls into sin. Is it not lawful to be sorrowful, since we have been, yea and are sinful?  
A. Yes, you may mourn, but not to desperation; you may be sad, but not over-sad. There may be a failing even in mourning for sin.  
Q. Why, when doth the soul fail that way?  
A. Then when it hinders us from seeing and tasting Christ as sweet. So much sorrow for sin (said an experienced Preacher) is sufficient as brings us to Christ. 
Dr. Sibbs souls conflict, p. 380.  And I may say that which obstructs this is too much. It's one of Satan's stratagems, to make us poor so long upon sin, as to make us neglect looking to Christ: sin is too bitter, when it makes you forget that Christ is sweet. That weeping is too much, which makes the eyes blind, and disinables the soul from seeing Christ's smiles.  
Ob. Oh! but alas, I may well give way to sorrow, for my sin is of the greatest size.  
Rep. Why what is thy sin, O soul!  
A. It's forsaking of first love, wand'ring from my beloved's bosom.  
Rep. But know though thou hast forsaken thy first love, Christ keeps his. He changeth not in his affection, as men do. Having loved his own, he loveth them to the end, as 'tis, Joh. 13.1.  
Ob. But alas! I shame to speak out my sin, for 'tis worse.  
Rep. Why what is it bleeding heart? It's well thou art ashamed of it; but yet speak, what is it.  
Ans. Why, Its adultery, spiritual adultery. I am guilty of going a whoring from Christ: Alas! sin hath conceived, and I am big with young, etc.  
Resp. Notwithstanding know, O soul! that Jesus Christ leads gently those that are thus with young: His carriage hath been kind to others in your case, and it shall be so unto you: Thou hast played the harlot with many lovers, yet return again to me saith the Lord, Jer. 3.1. You wand'ring Ewes, harken to this sweet call of your Shepherd's pipe, and go return unto him.  
Oh. But alas, if I could return with weeping, and supplications, it were somewhat:  
Ans. Why what were it, O soul? It were but sweet, not satisfactory. And Christ knows how to be kind, though you know not how to cry. he'll love you, and that love shall melt you. Besides, what mean those sighs of thine? those groans of thine? these dolorous questionings of thine? Surely they are the breathe of his Spirit in thee, and surely Christ will be, nay is sweet unto thee.  
Thus you see how useful for comfort this point may be unto believers overtaken with sin. Therefore  
3. Let it be for encouragement unto you (O believers, who are weak by sinnings) let it encourage you to go unto Christ, in consideration of the sweetness of his carriage to such as you. Jesus Christ calls you, and saith, Return unto the Lord your God, for you are fall'n by your iniquities, Hos. 14.1. Go and say, Behold we come unto thee, for thou art the Lord our God, Jer. 3.22. What though you have sinned, yet he's a Saviour: As all your sins before conversion, did not keep Christ from coming to you; so neither let your sins since, keep you from going to him. He is still the same in sweetness, be you the same in faith. Why tarry you, O wanderers! why enter you not the folds of Jesus? call out some one that was once in your case, and inquire whether Christ did deal kindly with him. Doubt not, Oh ye of little faith! but he will be so to you. He useth to be sweet to all the weak of his flock, and in particular to such as you who are weakened by sins. Consider this your Saviour's sweetness, and be encouraged to go to him, O ye sinning souls.  
Lastly, Let this doctrine persuade Japhet to dwell in the tents of Shem: my meaning is, that those who as yet are altogether strangers unto Christ, should come in unto him; you who as yet never knew what it was to be enfolded in the bosom of Jesus, who as yet were never Lambs nor Ewes in Christ's fold. Consider the sweetness of this Shepherd, and come into him. Satan deals seemingly sweet, that he may draw you into sin, but in the end he will be really bitter to you. Christ indeed is seemingly bitter, to keep you from sin, hedging up your way with thorns. But he'll be really sweet, if you come into his flock, even notwithstanding your sins. Thou lookest into Christ's fold, and thou seest it hedged, and fenced all about to keep you in from sin, and this keeps thee from entering: But oh! let it not. Christ indeed is unwilling that any of his should wander, and if they be unwilling too, it's well. And if they wander, he'll fetch them in, it may be with his Shepherd's dog (some affliction) but yet he'll not be (as we say) dogged himself: No, he is, and will be sweet. It may be now Satan smiles, and is pleasant to you while you sin, but know he'll be bitter in the end: He that sings Cyrene-like now, will devour Lion-like at last. he'll torment you and vex you, and be burning and bitterness to you. Oh come in therefore to Jesus Christ, let him be now the Shepherd of thy soul: And know then, he'll be sweet in endeavouring to keep thee from sin, before thou commit it; and he'll be sweet in delivering thee from sin after thou hast committed it. Oh that this thought that Jesus Christ is sweet in his carriage unto all his members, unto all of his flock, especially the sinning one's; might persuade the hearts of some sinners to come in unto his fold.    

SECT. iv Christ's sweet carriage, sweet unto Believers weak by sufferings.  Esa. 40.11. 
He shall gently lead those that are with young.  

CHAP. I.  
THe sharpness of the air in the field makes us keep within; and the harsh usage which children find abroad, causeth them to mind home. The sordid deal of men with Saints, occasions them to think of the sweet deal of Christ; and then we are most desirous to see Christ smiling, when we behold men as frowning.  
It's a hard time abroad: And some that call themselves brethren, are yet bitter in their behaviour. Open enemies strike, and seeming friends chide: It's but meet therefore to look up to Christ, to see how he stands affected to us, and will deal with us in such a time.  
Holy Souls! who endeavour to keep yourselves from sin: you meet with suffering: and that upon this ground, because you fear to sin, You are not of the world, and you are therefore hated by the world. Christ hath freed you from the evil of the world's pollution, and therefore it follows you with the evil of its persecution. You find heavy hands, and you fear hard hearts in the world. I know where your thoughts be. You think how doth Christ's heart stand towards us now.  
For this, know: Christ's heart towards you is very sweet. His thoughts to you-ward are very precious. His deal with you will be very kind. In the midst of your saddest sufferings, expect sweetest carriage from your Saviour. It's his nature to show pity, especially when he sees any in misery.  
I am now to speak unto the third sort of such believers, as I call accidentally weak, viz. to those who are weak through sufferings: And I am to show how Christ's carriage towards them also is sweet as it is to others.  
The Prophet tells us. He shall gently lead those that are with young. The words may (as I have opened) be applied unto suffering Saints. It's a metaphor in which the Scripture doth much delight itself to set out sufferings by. The voice of the daughter of Zion bewailing herself (under tribulations) is as of a woman in travail bringing forth, Jer. 4 31. And Christ speaking of the sorrows, and persecutions, which his Disciples should meet withal; speaks of them in this phrase, they should be as a woman in travail, Joh. 16.21. I am loath to make a Scripture bleed (as Augustine's phrase was) by straining it too hard: And I hope if I apply this Scripture unto suffering souls 'twill be milk, not blood. I am ●pt to think it a safe way where Scriptures admit of many (but not contrary) significations to take all, lest I miss the meaning. Bleeding heart for Christ's sake! here is milk to comfort you, in ●his Scripture, It represents Christ's carriage very sweet to such as you, He will ●ently lead you. Your way is rocky; full of briers and thorns: persecution is a prickly path: Your feet bleed, yea, and it may be your hearts too. Well, be of good comfort, Christ will lead you gently. The truth which I would a little insist upon from this interpretation is this, viz.  
Jesus Christ carrieth himself exceeding sweetly to his suffering members.   

CHAP. II. Somethings premised, and the point gentrally proved.  
I will in some steps ascend to the truth in hand. Two things I shall premise as preparatory to the proof, by way of prevention of objections.  
1 This first I premise, viz. Christ permits his choicest members many times to meet with sharp sufferings for his sake, and the Gospels. Sometimes he gives the dearly beloved of his soul into the hands of her enemies Jer. 12.7. 'Twas a speech spoke by Christ himself unto his disciples, that in the world they should have tribulations, Job. 16.33. The pastor prophesied to all his flock, when he said, ye shall be hated of all Nations for my name's sake, Mat. 24.9, John was the bosome-beloved, of Jesus, yet he must to Patmos, and there be a companion (with suffering Saints) in tribulation, Apoca. 1.9. Your Shepherd (O ye heavenly flock!) may permit you to walk in the valley of the shadow of death. Christ's lambs are sometimes worried by the dogs. I shall not need to expatiate. Surely Saints, it's no mystery unto you. Sufferings every where meet with you. This Paul knew, that the Holy-Ghost witnessed every where, that bonds and afflictions did wait for him, Act. 20.23. What a bloody bead-roll is that? 2 Cor. 11.23.24. And Stripes, Prisons, Rods, deeps, Perils of all sorts, and from all sorts, these and the like Paul met almost every where, This is the first word I premise.  
2. The second is this, That this is consistent with Christ's sweetness. Believers you may be precious in Christ's eyes though in persecutions. jesus is a beloved, though you are in blood: Though he permit you to suffer, yet he is sweet. Himself was the deare-one of the father, yet he suffered, and his father was still dear. Christ's sufferings were consistent with his father's sweetness; and yours are with his. To you it is given, not only to believe on him, but also to suffer for his sake, as it is Phil. 1.29. Affliction is a gift of love even as faith is. It's grace as well to bleed for, as to believe in Christ. It may be fair over head, when, & while foul under foot. In a bad way a man may have good weather. A fair sky, and a filthy way may consist. The Shepherd may pipe, though the dog bark. Build upon it ye suffering Saints! Christ may be sweet, though you suffer. Though your cup be bloody, he drank first, and surely for the servant to drink of no worse than the Master, it's not hard. Admit men are unkind, yet Christ abideth kind, yea, although he suffer men to deal harshly with you, he is merciful still. Their malice doth not make void his mercy. It's a fallacious way of arguing, because you suffer, therefore Christ is not sweet. No, your sufferings, and Christ's sweetness may stand together.  
If you ask how can this be? I answer, well enough. And this I shall prove.  
The phrase in the Text includes two things, tending to consume this truth, viz, 

1. Presence,  
2. Supportation.    
1 Presence, Christ is with his Members in all their miseries (he could not else lead them). Saints in their saddest sufferings, in their sorest persecutions, have Christ's presence, when thou passest thorough the waters I will be with thee, and Isay 4●. 2. When the three children were in the furnace, Christ was there to make the fourth. I see four men lose, walking in the midst of the fire, and the form of the fourth is like the son of God. Dan. 3.25. Christ you see was so sweet as to be in the fire with those Saints. And it seems he led them there, for 'tis said they walked. john was in the Isle called Patmos, for the word of God, and for the testimony of jesus, Apoc. 1, 9 And Christ was there too, vers. 13. David knew well this sweetness of Christ his Shepherd: and therefore he assures and comforts himself with this: That though he were in the vale of the shadow of death, yet Christ would be with him, Psal. 23. But  
2 Christ is not only present, but suppartingly present with his in their sufferings. Christ leads his gently, while they suffer grievously. This David also knew and therefore he saith, thou art with me, thy rod and thy staff they comfort me. Saints are weak in sufferings; so weak that they cannot swim (at least) long. But Christ will keep them from sinking. Feeble feet can hardly go upon rocky ground, If some body do not support, they will fall. That the feet of the Saints may not slide, and they fall under, or in sufferings, Christ will be present (for he keepeth the feet of the Saints) and lead them. Paul tells Tymothy, though men were so weak as to desert him, when he was to answer before Nero, yet Christ was so kind as to be present with him, and to support him. He speaks of it with a notwithstanding as if he should say, though all shamefully shrunk back, and forsook me, yet notwithstanding Christ the Lord (sweetly) stood by me, and supported me, 2 Tim. 4.17. Speak Saints! in your sufferings to have Christ's company, and support, is it not sweet? When you pass through fire and water (as the Psalmist speaks, Psal. 66.12) to have Christ to go along with you, and to lead you gently, is it not glorious? why, this others have had; and you shall have, to let you see this as true, that Christ carries himself sweetly to suffering Saints.   

CHAP. III. One great instance to prove the point.  
I Desire to let you see the truth of the point fully: Therefore I shall lay before you one great instance in which you may see it plainly.  
I will instance in Christ's carriage towards his Disciples (who were to suffer upon his departure.) And you shall see how sweet it was.  
There are five particulars in which Christ did sweetly declare himself towards his Disciples, with reference unto those sufferings, that he knew they would meet withal, for his sake, in the World, as soon as he departed.  
1. He gave them not only real, but royal testimonies of his love. In that he washed their feet, and serves them: In that he instituted his supper, and feasts them. And in that forgetting his own sufferings, he comforted them. When jesus knew that his hour was come (faith the Scripture) Christ knew that this was the hour and power of darkness (as he elsewhere calls it). He knew that he was now to suffer: and that upon this, his Disciples would be scattered, yet even now; Having loved his own he loves, them to the end. He doth not withdraw from them to spend this hour in preparing himself: but he spends it in loving them. Have you ever heard of one who being ready to suffer death himself, and who had but one night, ere he should be taken, and yet did spend that one night, and all that night in washing, feasting, comforting some others. Why Believers: Jesus Christ was such an one, when the hour was come, and he knew it, that he must be taken and dragged to suffering: he forgets (as it were) himself. And spends all the time in feasting and cheering his Disciples, as if he were rather sensible of theirs then of his own sufferings. All this is clear out of joh. 13 and 14. But  
2. He forewarns them of all, even the worst of those evils that they should suffer. There was not a prick, a Stone in the way in which they should go, but he acquaints them with it. He tells them how that the world would hate them, persecute them, excommunicate them yea, kill them. How sweet is he? to tell them the saddest things beforehand that when they meet with them they might not be offended, that is (as the word John 1.16. will bear) so scandalised as to fall. Christ tells them all the rubs in the way, that when they meet with them, they might not falover them.  
3. Christ (having forewarned them of the sufferings they should meet withal) he gives them comforts to sweeten those sufferings.  
As 

1. He assures them that (though he left them) they should not be as Orphans, without a Tutor, or Guardian.  
2. That therefore, he would send them the holy Ghost, who should both comfort and take care of them, john. 14.16.18.   To this he adds, that they were near to him, even as near as the branches to the Vine. And that therefore they should suffer no worse than himself did, john 15.1.20. Lest they should be borne down with the thoughts of the length of their suffering, he tells them that it should be but short, and though the sense might be sharp, yet the issue should be sweet. To this end he tells them that their sorrow should be turned into joy: And that they should be but as a woman in travail, whose sorrow is measured by an hour (as is hinted in that expression, when her hour is come) but whose joy should be such, as that it should swallow up that sorrow, and make her forget it, joh. 16.16. To this he joins, that as their sorrow should have an end, so their joy should have none, for it should be such as none could take from them, vers. 22. Thus he cheers their hearts against that fear of sorrow which had filled them.  
4. After all this, He bends his knees to his father, and prays for them, joh. 17. And how far-passing sweet was he in his prayer! Observe, he entreats the father to keep them from the sting of sufferings, i.e. the evil of the world. vers. 15. And that the father would grant them that, which is the mystery of glory, i.e. union to himself, that they may be one as thou father art in me, and I in thee; I in them, and thou in me, vers. 21.23. And (as if all this were not enough) he wills it: That they might have as glorious a Mansion as himself, and that they might have the same glory that he had with the father before the World was, vers. 24. Thus he pours out his heart in prayer for them And which is considerable, this he did in their audience (as the context shows) O how were the Disciples hearts ravished think you all the while!  
5. Lastly, that he might yet show them more sweetness: He actually submitteth himself to sufferings, and be offereth himself to free them. If ye seek me let these go their way, Joh. 16.8. So he suffers, that they might not; he takes the blows on himself, to keep them off from them. And this still he doth spiritually; for all our sufferings are rather the remainder of Christ's afflictions, as 'tis Col. 1.29. than our own.  
So that now put all this together, and parabolically (yet plainly) it speaks thus, There was a great Captain to fight a bloody battle (in which by being conquered, he would get the day) he knew that himself should be taken in the first onset, and that afterwards he should be slain; yet for all this, some few hours before the enemy fell on, he feasts his Soldiers, and serves them himself in that feast. Tells them of all the worst the enemy would, or could do; spends his oratory in making a long and sweet speech to encourage and comfort you: Tells them plainly that he should be taken and slain; yet assures them of another Comforter and Cheiftaine. In the midst of them lifts up his eyes to heaven: And (as if he minded them more than himself) prays more for them, then for himself. Having done this, he prepares to meet the enemy. And as soon as they appear, he approaches; and by giving himself up as their prisoner, makes way for his Soldier's escape. Tell me, was not this a sweet Captain? was not this sweet carriage? Why believers, the Parable is concerning the Captain of your salvation, Jesus Christ. The prementioned particulars open and make good the Parable in all its parts; and doth not this parable prove the point? viz. That Christ is very sweet to his sorrowful, suffering members.   

CHAP. IU. Eight particulars instancing and declaring the truth of the point.  
AS a further demonstration of the truth of the Doctrine. I will add some particulars in which the sweetness of Christ's carriage towards his suffering members doth especially appear. And  
1. It appears in this, That he secures your choicest jeu ell in your sorest suffering. Saints have a pearl of great price, which if they have secure, they fear no loss. This pearl is their soul; and this Christ secures in all their sufferings. Upon this ground it is that he bids them not to fear. Be not afraid of them that kill the body, and after that have no more that they can do, Luke 12.4. This he spoke in the beginning of his Sermon, and that was intended to his Disciples, as appears u.i. Tuned capsum Anaxarchi, said the Martyr. Believers, all the threshing of your enemies, can but beat away your husks. The worst that sufferings can, or shall do, is but on the worst part, your vile body: Christ still secures your best part, your soul. I know your cry in suffering: Is it not that, Deliver my soul from the sword, my [Darling] from the power of the dog, Psal. 22.20. Why believers, Christ will do this. He always keeps that in his own hand, and none can, or shall pull it thence. Ye shall be hated of all men for my name's sake; But there shall not a hair of your bead perish, Luke 21.17, 18. Some expound this thus, you shall suffer much, but not in the main; not a hair of your head (which may be an Hebraisme for that which is the chief) shall perish. Sure I am of this: That which is a Saints chief, is secured in the midst of sufferings. Believers, your enemies shall but bruise your heel, your worse part, Christ will secure your head, i.e. your precious, prime, chief part. Your wood, and bay, and stubble; your poor, base, drossy part may suffer loss, but your precious things shall not. Your Soul, your God. your joy in God, these things Christ will have and hath a care of; and what ever your sufferings are, these be safe. Indeed if in afflictions and persecutions, your soul, your salvation, were in danger, 'twere sad, but 'tis not, because Christ is sweet. Your sufferings shall be so far from endangering those things, that they shall rather turn to your salvation, as 'tis Philip. 1.19. But  
2. Christ carries himself passing sweet unto his suffering members; in that he gives them cordials suitable to all their sufferings. It's worth the noting, that as those cordials which▪ Christ gave to his Disciples were sweet, so they were suitable to what they should suffer, Joh. 16.2. The nature of their sharpest sufferings is held out by excommunication, and killing, They shall put you out of their Synagogues and kill you. The term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which is here used) answers unto that degree of excommunication which the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a solemn kind of excommunication (above that which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) published in the fight of the whole congregation; in which they did totally cast out of the congregation, reading and denouncing the dreadful and horrible curse of the Law. This was one thing that they should suffer. Now as suitable unto this, Christ had told them, That he went to prepare mansions for them in his Father's house, Joh. 14.2. In which he comforts them thus; Though you shall be cast out of the Jews Synagogues, yet you shall not be cast out of my Father's house; I have prepared mansions for you there, be not therefore troubled at that. And for that suffering unto death (which was hinted in this, that men should think they served God in klling them, esteeming belike your slaughter his service) Christ! gives them a cordial suitable unto this, Job. 14.19. where he assures them, that their lives should be as sure as his: For because he lived, they should live also. And however they might be killed, yet he would raise them up again, as it is Joh. 6.44. Thus Christ gives cordials suitable to all their sufferings. Bear up your hearts, ye bleeding believers! there are suitable cordials for you in your Saviour's bosom, and he will give them forth. If men frown, he hath smiles: Do men disgrace, he hath honour? Do you lose perishing riches, he hath unsearchable? Do men deal with you as foes? He hath called you friends; what ever you suffer loss in, he will make it up. If you lose life, you shall find it. Do your sufferings abound, his consolation shall abound also: If you suffer for him, you shall reign with him. What can he? what would you more? Say, is not this sweet carriage, thus to provide, and give forth suitable sweetnesses to all your sufferings?  
3. In all the sufferings of Christ's members, Christ carries himself sweetly to them in that he sympathiseth with them in all. In all their affliction, be was afflicted, Isa. 53.9. Believers, suffer where, or when you will, Christ suffers there and then with you. Had persecutors eyes, they would see this, But though they are blind, yet do you believe. Paul thinks he only persecutes men, and women at Damascus. But in them he persecutes Jesus. And though he knew it not at first, yet he did afterwards. Saul, Saul, why persecutest thou me, Act. 9.4. If we perish, Christ perisheth with us (said Luther.) Suffering Saints, Christ is so sweet to you, as that he suffers with you. Are you in dungeons? Christ is there too. Is John in Patmos, banished for the testimony of Jesus? Christ is there too. Do you bleed? Christ bleeds with you: Are you reproached? Christ is reproached in you. When enemies smite you, they smite Jesus, and he feels it. While you mourn, he weeps. While you sigh, he is sad. He sits on your dunghills by you. And if you wear sackcloth, he'll not wear silks. Every drop of blood that you bleed, goes to his heart. All those afflictions that Paul reckons up in 2 Cor. 11.25, 26. etc. he puts them upon Christ's score, Coloss. 1.24. The Baptism of affliction wherewith you are baptised, is Christ's. Count not, call not that yours, which is his. Surely he rather suffers in you, than you for him: or if you will say you suffer for him, yet know he sympathiseth with you in that suffering. Surely this sympathy is sweet. Have you ever a frienp, that while you fast, refuseth to eat; that while you are in the field, neglects his bed; that while you watch, will not sleep; that weeps with you, sigh s for you: Tell me, what is this friend's name? what call you this carriage? Christ is this friend, this is his carriage; sweet is his name, and sweetness is with him. Is it not apparent in this carriage?  
4. The carriage of Christ is sweet unto his suffering members, in that he order all their sufferings, for quality, quantity, and duration. Persecuted Saints! Christ is the supervisor of all your sufferings; whether thy sufferings are, or shall be cruel mockings, bonds, stoning, sawing asunder, etc. what kind soever, Christ is to order it, not thy foes. And he will see what suffering will best suit thee, and thy strength. Some (saith the martyrology, Heb. 11.) were stoned, others sawn asunder, some slain with the sword, others wandered, etc. Christ order all your sufferings. He tells Peter by what death he should glorify him, Joh. 20.19. And so for quantity Christ order all; Thou tellest my wander, etc. Psa. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. Thou numbrest as with a pen.  56.8. He means his wander while persecuted (such as the Apostle means, Heb. 11.37.) not a step more, than Christ would, did David wander. Believers, you shall not weep a tear, not bleed a drop, not bear a stripe more than Christ will number out. As he'll appoint your sufferings for the quality, so for quantity too. No other, nor no more affliction than he will, no, nor no longer neither: for he order the duration also. Ye shall have tribulation ten days, Apoc. 2.10. The Gentiles shall tread the holy City under foot forty and two months Apoc. 11.2. The Witnesses shall lie in the street three days and a half, ibid. vers. 9 So many days, so many months, Christ order all. Oh how sweet is this! should Christ leave the ordering of our sufferings to our enemies, how sad were it! might they do what, how much, and how long they would, 'twere grievous. But they shall do no other, no more, no longer than Christ will. Believers Christ will order all your sufferings. Because he is sweet, he'll not leave it to yourselves for you are simple, you know not what, or how much, or how long you are fit to bear. But Christ doth, and he'll choose and order for you. You would be exceeding disorderly, were yourselves to order your sufferings: and your enemies would be more extreme: you would think no affliction too little, no measure too scanty, no time too short: And your enemies would account no affliction too great, no measure too much, no time too long. But Christ will order them, and you too, and this because he is sweet. he'll carry the business so as that your affliction both for quality, quantity, and duration, shall neither be contrary to your State, above your strength, nor beyond your patience. And be ye now Judges yourselves, is not this carriage sweet?  
5 Jesus Christ lets out much sweetness unto his suffering members, in giving them most glorious visions in their most grievous sufferings. Christians; what see you in your Sufferings? are there not beamings-forth of glory on you? What a vision had John in his banishment? I saw (saith he) seven golden candlesticks: and in the midst of the seven golden candlesticks (one like unto the Son of man) clothed with a garment down to the foot, and girt about the paps with a golden girdle: his head and his hairs were white like wool, as white as snow, and his eyes were as a flame of fire, etc. I but where did John see this, and when? Why, in Patmos, when he was there a companion (with sufferers) in tribulations, Apoc. 2.9.12, 13. It's reported of one Theodorus that while he was on the rack, suffering, he was noted to continue smiling, and being asked how, or why, he smiled so, He answered, he saw a youngman all in white wiping from him his sweat, etc. Moses endured, as seeing him who is invisible, Heb. 11.27. The invisible God appears very visible to Saints in sufferings, and this helps them to endure. When was it that Stephen saw the glory of God, and jesus standing at the right hand of God? was it not when his Enemies gnashed their teeth on him? Act. 7.54.55. There be divin comforts which are felt under the cross and not at other times (said Dr. Sibs) The spirit of glory is to rest on us, while reproached, as 'tis 1 Pet. 4.14. How have the Martyrs spoke of such spiritual visions, and incomes, which they have had in prison, the like unto which they never found, nor felt at other times. The child hath never so many fine things when well, as when ill: We give our Rings, Jewels, chains, neat works, etc. to our children if they be in pain, which we lock up in Closets, and Cabinets at other times. Christ gives Cabbinet-comforts, lock up, and unusual discoveries to his members in Prison, and Dungeons. And this Christ doth, that he may declare his sweetness to his in sufferings.  
6 Christ discovers singular sweetness to his suffering Members in that he makes them (even while they suffer) glorious in their enemy's eyes Bazil tell us (in his oration of the 40 Martyrs) that one of those that did watch them saw a strangesight (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) etc. viz. certain powers as it were descending from heaven, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and bringing Kingly gifts unto them: His meaning is, that the man saw the Angels descending upon them with Crowns to Crown them. Christ is able to open Balaams eyes, and let him see the (otherwise invisible) glory of Israel. The Scripture tells, that Stephen was made very glorious, even while he stood in the council of his foes; and this also in their eyes; for 'tis said all that sat in the Council, looking steadfastly upon him, saw his face as it had been the face of an Angel, Act. 6.15. Christ often lets out a convincing glory in his members, even while they suffer, Tell me suffering souls, is not Christ sweet to you in rendering you glorious in your enemy's eye? But  
6 Christ is sweet in avenging his Martyrs on their enemies, for all their sufferings. 'Twas gideon's kindness to his Brethren: when he avenged them upon Zeba, and Zalmunna: It's said, he slew them, and took away their ornaments: and this out of respect to his brethren whom Zeba, and Zalmunna had slain: for he protested; As the Lord liveth if ye had saved them alive, I would not slay you, Jud. 8.19. It's a sign of favour, and Christ is sweet, when he suffers not our enemies to triumph over us: as 'tis Psal. 41.11. But it's more sweetness for Christ in avenging us to triumph over them. It is the father's sweetness unto Christ (and therefore promised) that he would  all his enemies with shame, Psal. 132. ult. And it's Christ's sweetness that he will do that for his suffering Saints which his Father did for him. Therefore rejoice, for God hath avenged you, Apoc. 18.20. That Scripture Isay 63. presents Christ not suffering (as hath been mistaken and mis-applied) but triumphing, in avenging his redeemed ones. And observe 'tis woved up thus: I will mention the loving kindnesses of the Lord, vers. 7. Its loving kindness to you (ye Sufferers) that makes him execute vengeance on your enemies.  
Lastly, the sure remembrance, and the great reward for all the sufferings of Christ's suffering Members, is a declaration of his sweetness to them, Christ will not forget neither your labour, nor sufferings of love. To you that have continued with me in my temptations, i.e. afflictions and interpreted, if you compare, Luke 8.13. with Mat. 13.21.) I appoint unto you a Kingdom, as my father hath appointed unto me, Luke 22.29, 30. your light affliction worketh for you, a far more exceeding eternal weight of glory, 2 Cor. 4.19. A sweet Lord gives a weighty reward, for a light suffering. Paul was good at reckoning, and yet he saith, I reckon that the sufferings of this present time, are not worthy to be compared with the glory which shall be revealed in us, Rom. 8.18. Romans may forget Marius both in service and sufferings, in worth and wounds. But Christ always remembers his servants sufferings, and rewards them, not for any worth that is in them, but for the sweetness which is in him. And believers, when you shall be taken up into glory, and see those weighty Crowns, which shall then be given to sufferers for Christ's sake, you will say, and sing: Oh how sweet is Jesus to those that out of love to him underwent sufferings for him.   

CHAP. V Some reasons of the point  
I Hope by this that hath been hinted, its clear enough that it is so, viz. that Christ is very sweet to his suffering Saints. I will now show some grounds why 'tis so. The reasons are Either 

1 More General, or,  
2 More Particular.    
General, if we consider, either the law of equity, the nature of relation; or the power of love, we shall see that which is the ground of this point. 1. It's but equal that Christ should carry himself thus to them, who suffer for him. Christian's would be as free from sufferings, as others, were it not for their Saviour. Did not they love him, none would hate them. They are hated for his sake, Luke 21.17. Men reproach them, because they honour him. When as you are reviled, persecuted, and have all manner of evil spoken against you falsely; Christ knows its for his sake, as 'tis, Mat. 5.15. Now Equity requires, that Christ should deal sweetly with them, who suffer thus sharply for him. Can, or would Saints desert their service of Christ; if they would but join with others to crucify him; they should not need to fear any sufferings themselves, were it not that they observe his laws, make conscience of his ordinances, stand to his truth, maintain his Gospel, and alas, were it not for those things; they might be as secure as others. They are good people, but they are Puritans, they are to be mis-liked for nothing, but that they are precise. They might be free from the curse, would they renounce Christ. Hence it is that Jesus Christ carries himself thus tender to them, because they are true to him: He cannot but sweeten their sufferings, by his carriage to them, since they suffer for conscience to him. How did the persecutors of old, endeavour to persuade Christians, to deny Christ! what Serpentine subtlety with Sugered-poison-rhetoricke was used to make them deny him! what high honours, vast wealth, alluring pleasures were laid before them? And how did their adversaries say, All these will we give you, if you will not worship Jesus. But alas! how little did this prevail; how gallantly and graciously did they deny these, and own Christ! how Christianly-couragious, did they scorn all proffers, and hold fast their profession. How roundly, did the forty Martyrs reply unto the flatter of the Governor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. i.e. What, or why (said they) dost thou go about (O thou fighter against God) to entice us to forsake the living God, etc. But why do I dilate you? yourselves know, would you but crucify your Lord your enemies would crown you: would you dishonour Jesus by sinning, men would honour you. But you cannot, will not, dare not deny Christ in any thing; and therefore it is that you suffer in every thing. Surely beloved: Christ is not unrighteous, to forget your work, and labour of love: Sith you cannot be unfaithful, he will not be unkind; and sigh you suffer for him, he will (indeed cannot, but) be sweet to you.  
2 Where there is relation between parties, there will be kindness showed in sufferings. Christ and the Saints are related nearly, as near as friends, for so he called them, Joh. 15.15. yea as near as brethren. For he is not ashamed to call them Brethren, Heb. 2.11. Bleeding believers, Christ is your brother. And a brother is borne for adversity, Prov. 17.17. Should not Christ be sweet and kind to you in your adversity, he should forget (but sure he will not) why he was born. If you say there is a third friend that sticketh closer than a brother, Prov. 18.24. I tell you Christ is your friend: and he'll prove himself so in your sufferings. Jobs friends were friendly in their visit, and compassion, though faulty in their charge. Christ will as friendly visit you, and sympathise with you, as they did; and be more sweet in his carriage than they were. he'll not blame, but bless you. he'll not add affliction to affliction by his censures, as they did: but he'll be sweet in his carriage; for he knows, that to him that is afflicted, pity is to be showed by his friend, as 'tis Job 6.14. Suffering Saints, remember you are related to Christ, and that relation may be a reason, why you may conclude that he'll carry himself sweetly to you in all your sufferings. But  
3. Love constrains: Christ loves his own, and his love to them will constrain him to be tender over them in their sufferings. The mother's love will open her bosom to give the child her breast at any time, especially when it cries. Ye Martyrs in life (for there is a slaying all the day long, Rom. 8.36.) remember your Master's love. 'Tis very strong, therefore he'll be very sweet. Christ is bound with cords, in all your bonds. The cords of love are on him, they'll pull him to you, while you are pulled by persecutors; if you are in prison, his love will make a key to open the door to visit you. If you be in banishment, his love will invent wings to fly after you, what ever be your sufferings, his love will sweeten them. Jonathan was passing sweet to David, especially while David was in his sufferings: And David expressed patheticke love to Jonathan always, but he was most passionate, when he heard of his slaughter. The reason was, their love was wonderful, passing the love of women. Christ (O ye suffering souls!) loves you with a love passing the love of Jonathan and David; and the power of this love will appear (and indeed most) when you are in sufferings, and appointed unto slaughters. You see the reasons in the general; I will add but some more particular ones briefly, to let you see Christ is, and will be sweet in his carriage unto suffering believers.  
Consider him in his offices, of King, Priest, and Prophet, and you will see it in all grounds of the point.  
1. As King, Christ is your King, and he will be kind. he'll neither tyrannize himself nor suffer others. If he do, he'll be sweet and tender, while they be sworn and tyrannize. The Psalmist expostulates cheerfully with reference to the Church's affliction; thus, Why hast thou cast us off for ever? How long shall the adversary reproach? why withdrawest thou thy hand, even thy right hand? pluck it out of thy bosom. For God is my [King] of old, Psal. 74.11.12. Observe the Church was bold to expect Christ to be kind, because he was King. Heathen Princes have been very kind to their subjects, especially such as suffered in their Wars. Surely you may be confident Christ your King will be kind to you, (O ye Martyrs) for you suffer in his wars. Writ it in golden letters, King Jesus is sweet to all his subjects, especially his suffering ones. Indeed Christ were not your King, if he were not kind.  
2. Christ as Prophet cannot but be sweet to Saints in sufferings. It was his command to the Prophets, which he set as under him, that they should Prophesy sweetly to his people in their sufferings, Strengthen ye the weak bands, and confirm the feeble knees. Say to them that are of a fearful heart, be strong, etc. Isa. 35. The Spirit of the Lord, (which anointed Christ as Prophet) was upon him to this end, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. That bewail Zion.  as well as others: To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness, etc. Isa. 61.3. Musculus and Oecolampadius understand this of those that mourn for Zion: The original will bear it, and the context seems to favour it; without doubt Christ the Prophet (as well as the King) of Zion, was anointed to preach glad tidings to the Martyrs, as well as to the meek. Your Saviour (O ye sufferers!) will, and must be sweet unto you under your persecutions, as he is your Prophet. But  
3. As a Priest, Christ cannot but sympathise with, and be sweet unto his people in their sufferings. The Priest (in the Parable, Luke 10.) forgot his office of Priesthood, when he passed by on the other side, v. 31. and neither looked upon, nor shown kindness to the wounded man; but though he did, Christ will not forget himself; but he'll be sacerdotal, and sweet to you (O ye wounded souls for his sake) Some think, and that groundedly, that the watchmen (mentioned, Cant. 5.7.) were the Priests and Presbyters of the Church: If so, you will say, surely they were strangely metamorphized; for it's said, they did beat and wound the Spouse, v. 7. It's a sad truth, that some that pretend to be in a peculiar manner Priests, do sometimes forget themselves, and turn persecutors. But yet comfort yourselves with this (believers) though they persecute, Christ will be kind: he is, and will be very sweet unto you in your sufferings: And this as your Priest.  
You see now the grounds of the point both generally and particularly: There is one special ground in the Text; I will only add that, and come to some improvement of the point. The special ground is this, Christ is a Shepherd. How tender, how careful is the Shepherd to, and of all his flock, but especially of such as the dog hath bit; or the wolf torn? What washing of the wound, what binding up of the limb, etc. How hastily doth he run to it, and how tenderly doth he drive it, and all because 'tis hurt. Christ is your Shepherd (suffering believers) and he hears how the dog's bark and snarl at you; he sees how they go about the streets, and about the City, and make a noise like a dog (as 'tis Psal. 59.6.) Christ observes all the go of the wolves, that walk about you, and he takes notice of the Lions among whom you lie; and doubtless he'll see if they by't you, and if they do, he'll come, and Shepherd-like, he'll be sweet unto you. Oh that you did but see your Shepherd in your sufferings! how would that sight support you? Mark how angry Christ is with those shepherds that did not strengthen the diseased, nor healed that which was sick, nor bound up that which was broken, nor brought again that which was driven away, etc. Ezek. 34.4. And mark moreover, how he saith, that in regard of their neglect, He would seek the lost, bring again that which was driven away, and bind up that which was broken, and strengthen that which was sick, etc. ibid. v. 16. O believers! your chief Shepherd is, and will be sweet unto you. he'll in all cases apply himself suitably kind unto you. he'll pour in oil and wine into all your wounds (which the dogs and wolves of this world make in your names, States, persons, etc.) he'll wash and supple them all. he'll kiss you with the kisses of his lips. he'll embrace you in his arms. In all things, he'll show himself to be a sweet Shepherd to you in your sufferings.   

CHAP. VI Containing some uses of the point, and the conclusion of the whole.  
YOu have now seen the point proved, I desire it may be improved. Christ you hear is sweet in his disposition towards, and in his dealing with his suffering members. Will you make these uses of it.  
1. Let this keep you from being over-afraid of sufferings for Christ's sake. Be not like Jonah; so to fear, as to flinch from the work of Christ. You are bid not to fear the faces of men: and why should you? For admit they be cruel, Christ is kind: If they afflict you, he'll comfort you. Sufferings were never disadvantageous to Saints, but when dreaded: Desert not the ways of Christ for fear of the cross; Fly not from him out of fear of men. Sanctify Christ in your hearts, and let him be your fear. What if sufferings come from men, sweetness shall come from him. It's a shame to see it, and a sorrow to speak of it: Many people for fear of persecution fly from the work of Christ. They leave the dwellings of Jacob, out of dread of Esau; and because they fear the crucifyings of Pilate, so it is as that they forsake their Saviour. I beseech you fence your heart against these fears, with this truth, Christ is, and will be sweet to suffering Saints. But  
2. Let this keep you from sinking under sufferings: Christ will be sweet unto you: why should you sink under that which Christ sweetens, though the thorny crown prick thy head, the love of Christ shall refresh thy heart. It's for persecutors to shrink upon Christ's frowns: The persecuted may rejoice, for Christ looks on them with smiles. Let them sink in sorrow that do evil; It's for you to sing with joy, who suffer evil. Paul and Sylas may sing Psalms in prison, while the high Priest and the Rulers fear the people. Mind this (ye that suffer in any kind) Jesus Christ useth to show much sweetness to his people in their sufferings: Do not you therefore sink in your spirits.  
3. This sweet truth is a sharp reproof unto those that deal otherwise with believers under sufferings than Christ doth. How ready are men to censure Christians that are in troubles, and sufferings for Christ. O this is your headiness, your rashness, your inconsiderate, zeal your being too forward, etc. Had you been sober, you should not suffer, you have brought misery upon yourselves: As you brew, so drink, none do pity you: eat the fruit of your own folly, etc. Thus do some deal sordidly with those, that Christ will himself, (and would have us too) deal sweetly with. O how are these to be reproved: What for men to be wifer than Christ; for them to call that headiness, which the Spirit counts holiness; for men to condemn those as fools, who are so wise as to suffer, rather them to sin. And to take up a cross, rather than not to follow Christ. Is this to be like unto Jesus? Is this to have the spirits of Christians? Nay is not this to be like to the Jews who mocked at Christ upon the cross, and gave him vinegar and gall to drink. Surely you who censure, slight, scoff, or the like, at the godly, in prisons, or pillories, or under any sufferings for Christ; you are sharply to be blamed, severely to be reproved, for dealing thus sordidly with those, to whom Christ is so sweet: It's true they are not the worse for this, neither need they to care, but you are the worse, and you need care for being so unlike to Christ in your carriage.  
4. Sith Christ is, Oh let us be also sweet to suffering Saints. Let the same disposition be in us, that is in Christ, and let us deal with Christians who are in affliction, as he doth. To this end.  
1. Let us own them, why should we be ashamed of them, whom Christ owns; and who own Christ so much, as that they are not ashamed to suffer for him. 
Nil magis aequum quam consulem defendi à consul said Cicero. Sure Nile magis aequum quam Christianum defendi à Christiano.  It stands on record as the glory of a good, and great man, that when the Christians were brought to answer for themselves before the Heathen Emperor, he (that was Vectius Epagathus,) stood up, and demanded to be heard in the defence of the brethren. Oh that in suffering seasons you would own suffering Saints! Do not look away from those that suffer for the testimony of Jesus. 'Twas sordidly done by those that forsook Paul, when he was brought before Nero, 2 Tim. 4.16. why should we desert those by whom Christ stands; let the world know that you allow of Christ's ways, by owning those that suffer in them, and for them: Take notice of those that are in rags for righteousness sake, and let not those who suffer for Christ, have occasion to complain that your carriage is not like his.  
2. Encourage them, writ letters of love to those that are in Banishment for the Lord. Hearten them by word and writing, that stand it out in a storm for truth. Bless them as the beloved of the Lord, who are the hatred of the world. Parents encourage your children, not only in well-doing, but in evill-suffering; say you are glad that ever you begat any, to bleed for Christ. Friends, encourage your friends that do, & die for the Lord Jesus: tell them it's their honour to be counted worthy to suffer for his name. While men revile them, do you praise them: and as others seek to make them desert truth, to avoid suffering; so do you strengthen them in the truth, notwithstanding suffering. It's Christ-like to write an Epistle to a suffering, and a not-fainting Ephesus: To write, that you take notice of their works, their patience, and sufferings for the Gospel, etc. This will be sweet to them. Discouragements unto Martyrs are sinful; Paul counts and calls dehortation from sufferings a heart-breaking, Act. 21.13. But encouragements in sufferings are divine, and to hearten those who bleed for Christ is very Christian.  
3. Sympathize with them. Next to suffering ourselves, is sympathising with others. To rejoice over the children of Judah in the day of their destruction, is sordid, and argues the profane spirit of Esau, Obad. 12. but to weep with them that weep, is sweet, and it argues the Spirit of Jesus. He was, and we should be persecuted in the persecutions of those that suffer for his sake, Act. 9.4. 
Compatior, signifies to suffer with  'Tis Apostolic exhortation, Remember them that are in bonds, as bound with them, and them which suffer adversity, etc. Heb. 13.3. your mournings with them, will sweeten theirs: And your compassion, will be their consolation. By sympathising with those that suffer for Christ, we do at once give them present, 
Note this.  and secure to ourselves future comfort. Rejoice with joy, (i.e. be exceeding joyful) for Jerusalem all ye that mourn for her, Isa. 66.10. Your mourning with Saints is their comfort in band, and your own in hope. Either be on the cross with Christ suffering, or be by the cross with Mary weeping. 'Twas Nero's shame that when Troy was on fire, he sang, but 'twas Jeremiabs' glory, while Jerusalem lay an heap, that he knew no tune but lamentations. It's Antichristian to insult over Martyrs, and to cry, aha, aha, but its Christian to say, ah my brother, and ah my sister! let that be your sweetness to Christ's friends, which was the sweetness of David (even to his enemies) that he afflicted himself with fasting and was bowed down heavily whilst they were sick, etc. Psal. 35.13, 14. Certainly 'twill be a cordial to them; (and O let it!) I beseech you, while they are in the travail and pain of persecution, do you afflict your soul by sympathy; Fast, bow down, pray for them, 'twill be a singular discovery of your love to your fellow-members, and also of your likeness unto your head Christ.  
4. Add to all the rest this, viz. Relieve them, let not those perish, who are in prisons for Jesus. To visit them, and relieve them, is so pleasing to Christ, that he both registereth, and rewardeth it. Paul speaks of the sweetness of Onesiphorus, this way, as being much refreshed by it, and affected with it, The Lord give mercy to the house of Onesiphorus, for he oft refreshed me, and was not ashamed of my chain. But when he was in Rome, he sought me out very diligently: And in how many things be ministered to me at Ephesus, thou knowest very well, 2 Tim. 1.16, 17, 18 See how he sets out the sweetness of Onesiphorus in his carriage to him while he suffered, you communicate with Martyrs in the glory of their afflictions, while you relieve them; and you do well if you do so, Phil. 4.14. all your supplies that you give, or send to sufferers, are precious presents unto Christ: The things (Paul speaks of supplies sent him in prison) were an odour of a sweet smell, a Sacrifice acceptable, and wellpleasing unto God, Phil. 4.19. To pour out of your bags upon those that pour out their blood for Christ, is a sweet sacrifice: To give a cup of consolation in relief, to those that pledge Christ in the cup of suffering, is a divine drink offering; And as its a refreshing to those that suffer, so its pleasing to Christ. It's Angelical to comfort Christ in his agony, Luke 22.43. In this you may be like to the Angels; for what you do to any of Christ's Martyr-members, he takes it as to himself, and will one day tell you so, Mat. 25.45. For as much as you did it to one of the least of these my brethren (i.e. in tribulation) you did it unto me.  
I will contract this use, and conclude it with this word: while others as Instruments of Antichrist persecute, do you as imitators of Christ be sweet to suffering believers. Let your owning, encouraging, fellow-feeling, and relief, be as sweet droppings unto those who travel for the testimony of Jesus. But,  
5. Let this Doctrine be improved for Consolation. Comfort your hear●s ye suffering Saints with this, that Christ will carry himself sweetly towards you. Methinks I hear some suffering Saint sigh, and say 'tis nothing (for so it may read) to all that pass by, etc. Lam. 1.12. and I weep sore in the night, and among all my lovers there is none to comfort me; All my friends have dealt treacherously with me: They have heard that I sigh, and there is none to refresh me. I stand for Christ but there is none stands by me; I own him, but none owns me, etc. Well, bleeding believer, bear up. Though men forsake thee treacherously, Christ will yet own thee, and though they'll not comfort thee, he will; what though men, as Swallow (and as one said well) shallow friends leave thee in the Winter of thy affliction, yet Christ as a constant friend abides. It's your glory that you suffer for Christ; and it's his grace he'll refresh you. Rejoice (as Paul did) in your sufferings, sigh in them you fill up that which is behind of the afflictions of Christ, as 'tis, Collos. 1.24. And know this for your comfort, you that suffer with him, shall also reign with him. It's the misery of those that deny Jesus Christ, he'll deny them. But for you who do continue with, and follow him in his sufferings, he hath appointed you a Kingdom, and ere long he'll enthrone you in it. Suffering souls! I ask you what Sips of sweetness have you from Christ? See you not heaven clear over you? Doth not Christ lead you gently? It's your privilege that you may, and I hope you do expect more than ordinary sweetness from Christ. The cup that you have in your hand, though flesh taste it bitter, doth not the Spirit make it sweet? what's that in the bottom of your bloody cup? It's not love? are not your draughts of suffering, sweeter and sweeter? What glory is that which rests upon you? Say, Is not Christ with you in the fire, and doth not he pass with you through the water?  
Q. Soul, Why weepest thou? sayest thou, Christ is absent, in this thy storm of wind, and rain, and blood, doth not the Sun shine?  
A. No, ah not, I suffer for Christ, and yet I am without Christ; could I but have his presence, I should slight persecutions, did he smile, I should laugh at my foes frowns; were I but in the light of him, I could sing in this darkness: And did I but enjoy the least of his love, I could triumph in the flame of their wrath. But ah, alas, woe, etc.  
Rep. Stay, O soul! speak not out thy sorrow too speedily: Christ cannot be long away. Hark! He comes leaping over the mountains. See how the clouds fly away: Surely the Sun will shine presently: he cannot be long away, your sins shall not, think not then, that your suffering can separate between him and you, Why sayest thou, O Jacob, and speakest, O Israel, my way is hid from the Lord: Hast thou not heard? hast thou not known the everlasting God, the Lord, the Creator of the ends of the earth, he fainteth not? he giveth power to the faint. Sing ye sufferers, rejoice ye prisoners of hope! the Lord whom you look for, and long after, he is with you, he cannot be absent from you. Christ is in your prisons (though it may be you are not ware of it.) However cast not away your confidence, for be that shall come, will come, and will not tarry. Now the just shall live by faith. ('Tis spoken to sufferers,) Heb. 10.31. Live, (Oh live) by faith, ye that die daily for the faith. In the faith of this truth refresh your spirits, Christ is, and will be sweet in his carriage to suffering Saints. Therefore,  
6. Be ye encouraged, O believers, to be willing to suffer for Christ.  
But because (as the Apostle saith) 'tis good to be zealously affected always in a good thing: and in as much as experience seals to this Scripture truth, that some have a zeal of God, but not according to knowledge. Therefore ere I proceed to press this use, I shall premise this: that four things are to be wisely heeded by all such as expect Christ's sweetness in their sufferings. If you therefore look to experience the truth of this doctrine in your own souls; mind them. You must look in all your sufferings, that 

1. Your cause be good.  
2. Your call be clear.  
3. Your carriage meek. And  
4. Your end be right.    
1. Look that your cause be good: It's not for every cause that a Christian should engage unto sufferings. Neither will Christ let forth sweetness to every sufferer. Let none of you suffer as a murderer, or as a thief, or as an evil-doer, or as a busybody in other men's matters, 1 Pet 9.15. To suffer in these or the like cases, is not Christian, neither will it be comfortable. Some men suffer rather as malefactors, then as Martyrs. To suffer, either for disturbing a State's tranquillity, or for endeavouring the introduction, or settling a people's slavery, is so far from having a Divine, that it wants a moral approbation. And certainly such sufferers have little reason to expect Christ's sweetness. As ever therefore you would, that in your sufferings you should be able to say Christ is sweet; make sure of this, that your cause be good.  
2. See also that your call be clear. Christ calls not all to Martyrdom, no more than he doth to Ministry: The one is a gift, as well as the other. To you its given to suffer, Philip. 1.29. As preaching, so likewise suffering without a call will have little comfort. I am persuaded both the reason why some have been in the Pulpit without success by Christ, and others have been in the prison without sweetness, hath been this, viz. want of call. It's true, sometimes one called to preach, may want success, and also one called to suffer may not presently find comfort (as in godly Glover's case.) But certainly without a call either to the one or the other, a soul hath no just warrant to expect comfort. As false prophets of old, ran before God sent them, Jer. 29.9. So some false Martyrs of late, have suffered ere Christ▪ called them. Be therefore wise to clear your call: If that be sure, you need not doubt, but Christ will be sweet. Indeed when truth suffers by our silence, we are called to speak: And when our life will be Christ's denial, we are called to die. When I am before a Magistrate for Christ's sake: He than calls me not to be ashamed of him: And when sin and suffering surround me so, as that I am necessitated to take the one, if I will leave the other, then without doubt I may conclude that Christ calls me to suffering, and that in it, his carriage towards me shall be sweet. But  
3. Let your carriage be as your Saviour's in your sufferings; if you'll have his sweetness, i.e. let it be meek: It's possible to be sinful in one's carriage, when one is righteous in his case. And if so, it's no wonder, if Christ be not found sweet. To be fierce and and raging, to rail, and revile in suffering hath more of a Beast, than a Man: Surely it's not beseeming humanity, and unworthy of Christianity. Christian's should be as Lambs in their sufferings. sheepishness in this is Saint-ship: It's true the Apostles rejoiced, that they were counted worthy to suffer shame for Christ's name, Act. 5.41. But they never reviled the powers under which they suffered. It becomes Christians to give blessings for curses; all manner of evil speaking is to be put away, Ephes. 4.31. Satirical invectives are not becoming Saints, (especially) in sufferings. Christ was a Lamb dumb before the shearers, so (saith the Scripture) opened he not his mouth, Act. 8.32. Surely the more we have the likeness of his Spirit; the more may we expect the tastes of his sweetness, in all our sufferings for his sake, and the Gospels.  
4. Lastly, eye your end in all your sufferings. If thy end be either self or Schism, how canst thou expect Christ should be sweet to thee in thy sufferings. Some have died that their names might live. Many I fear venture and act unto sufferings, rather to maintain their own tenets, than Christ's truths. Socrates died to justify that there was but one God; but whether he died not for his own opinion, rather than for God's sake is no great scruple. 'Tis sure one may (I wish none did) suffer as much for selfish as sublime respects. Some suffer as they do, i.e. for their own glory. A Roman spirit can hold to suffering and death. An opposing spirit will put on some to die, rather than to yield. The Apostle hath left it a clear thing, that 'tis possible to give one's body to be burnt, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies strong love and sincere Charitas, signifies spiritual love and sublime.  and yet to want true divine love (for so I render that place, 1 Cor. 13.) I beseech you to mind Christ's glory, truth's propagation, the maintenance of equity and righteousness, in all your sufferings, if you expect Christ's sweetness.  
Having therefore premised these things, let me only entreat you to mind them. Indeed it is, and must be your wisdom to see your cause be good, your call clear, your carriage meek, your end right: And if then, go on, fear not, flinch not, let sufferings come when, where, how they will, Christ is, and will be sweet unto you in them. But If you draw back, his soul will have no pleasure in you. Nor can your souls expect any from him. Certainly, if you draw bacl from persecution, you draw on to perdition. Christ is not so sweet in his dealing with Martyrs, but he is as dreadful in his discoveries to Apostates. Ask Spira, how doleful a condition denying is? he'll tell you, that he could feel no comfort enter into his heart, and that there is no place there, but only for torments and bitter vexings of spirit. he'll sadly relate to you, that he knew that justification was to be expected by Christ, but he denied it, to keep his frail life from adversity, his wife and children from poverty: But now behold how bitter is this life to me, etc. There is no punishment so great, but I have deserved it, for this so heinous offence; I assure you, it is no small matter to deny Christ and yet 'tis more ordinary than commonly men do conceive it, etc. Well, I beseech you beloved, take heed of denying Christ, for fear of sufferings. 'Tis sweet to suffer for Christ, and if you do, you will find it so. he'll (as one said) pour out love upon the soul, when the body pours out blood upon the truth. But in case the soul to keep its blood, deny Christ's truth: it may (as Spira did) wish, O that I might feel, but the least sense of the love of God to me, though but for one small moment, as I now feel his heavy wrath that burns like the torments of hell within me, and afflicts my conscience with pangs unutterable, etc.  
To wind up all, I beseech you do more than think, i.e. O meditate of these things. And let this whole (though little) Tract of Christ's sweetness, prevail with your hearts to enter, and to continue in the fold of Christ. Remember while you are without Christ, you are without God in the world: you wander in a wilderness of sin and sorrow: you are but (at best) among wild-beasts: you can expect nothing but dangers and devourings. But when once you are returned to the great shepherd of your souls; when once you are brought to, and walk with Christ, you are safe and sweet. For if you are weak, he'll carry you, and that in his bosom: If you wander he'll gather you, and that with his arm, while you are lambs he'll carry you safely, and if you are Ewes great with young, he'll lead you gently. Say not, sin is sweet, and suffering bitter, ease is pleasant, and labour painful: But know, that if Christ take you, into his Fold, you will say, sin is bitter; and persecutions for his sake (though unto blood) are sweet, you will then conclude, the yoke of Christ is easy, and his work is full of sweetness. Believers, bear witness to this truth: To the rest I say as Philip to Nathanael, Come and see.  
Let me end all with calvin's Comment upon my Text. 
Calvin in locum.  In these words is expressed the singular indulgence of God, by which he is not only led forth with a common affection towards his whole flock, but by which he declares according to the weakness of any; his solicitousness in taking care, his humanity in nourishing, and his patience in bearing. In which he omits nothing belonging to the office of a good Shepherd. For all the sheep must be taken care for, especially they are to be borne with, or relieved, if they be weak. O taste and see, that the Lord is good, Psal. 34.8. Sat down under Christ's shadow with great delight, 
Cant. 2.3.  and you shall find his fruit sweet unto your taste.    

THE ANALYSIS, OR The Table of the chief things in this Treatise.  

SECT. I.  
CHAP. I. AN Introduction to the Discourse, holding forth, 

1. The fallacy of Satan to keep souls from Christ. page 1. 2  
2. The sweetness of Christ to such as come into his service. page 3    
CHAP. II. An entrance upon the Text, showing, 

1. The dependence of the words. p. 5  
2. The division of the words. p. 7  
3. The doctrines of the words. p. 8    
CHAP. III. The main Doctrine propounded, setting forth Christ as sweet in his carriage to all his weak members, which is, 

1. Explicated, opening what 

1. Christ's carriage is. p. 9  
2. Sweetness of that carriage. ibid. 

1. Negatively. p. 10  
2. Positively. p. 11      
2. Proved. ib.    
CAHP. IU. A clearer explication of the point by discovering, 

1. Who are weak members of Christ. p. 14 

1. Habitually, whose weakness is described, 

1. Generally, by what it is.  
2. Particularly, by what they are. ibid. 

1. Beginners in Christ's School. p. 15  
2. Babes in Christ's house. ibid.    
3. Specially, by the things in which it is, as namely, they are such as be weak, 

1. In their life. p. 16  
2. In their light. p. 17  
3. In their faith. p. 18        
2. Wherein Christ's carriage is sweet to them, held out from the Text in two particulars, viz. 

1. In that he gathers them with his arm, when they wander. p. 19  
2. In that he carries them in his bosom while weak. ib.      
CHAP. V. Particular discoveries of Christ's sweetness, in 

1. His not casting them off when they come to him. p. 22  
2. In his preserving the weak graces which are in them. p. 25  
3. In strengthening and increasing the said weak graces. p. 28  
4. In bearing with the infirmities of their weakness. p. 30  
5. In not putting them upon any work for which they are too weak. p. 33  
6. In accepting that little which they do, though accompanied with many failings. p. 35    
CHAP. VI Reasons of all this drawn from the consideration of 

1. God the Father's Commission which he gave to Christ. p. 39  
2. The weakness itself which is in weak believers. p. 40  
3. The intention of Christ to convince such as have hard thoughts of him. p. 42    
CHAP. VII. Application of all in 

Uses of 1. Information. p. 44  
Uses of 2. Lamentation. p. 45  
Uses of 3. Reproof. p. 46  
Uses of 4. Comfort, p. 51  
Uses of 5. Encouragement. p. 51  
Uses of 6. Imitation. ib.  
Uses of 7. Exhortation. p. 5. 5     

SECT. II.  
CHAP. I. THe point, that Christ is sweet in his carriage to such believers as are accidentally weak. p. 59 

1. Proposed from the Text. p. 60  
2. Explicated, in showing who are said to be accidentally weak. ib. 

1. Generally, hinting what accidental weakness is. p. 62  
2. Particularly, instancing in such as are so, viz. such as are weak. p. 63 

1. By works. ib.  
2. By Sins. p. 64  
3. By Sufferings. ib.    
3. Specially, applying the said things to the metaphor in the Text. p. 67      
CHAP. II. Demonstrations from the Text that Christ is sweet in his carriage to such as are accidentally weak by work. p. 68 

1. Actually being with them in all their work. p. 69  
2. Tenderly leading them about their work. ib.    
CHAP. III. Instances clearing the point of Christ's sweet carriage unto working believers by his, 

1. Putting them upon no other work then himself hath done. p. 72  
2. Giving suitable encouragements to the discouragements of their work. As to the discouragements, 

1. Of Reluctancy. p. 75  
2. Of disgrace. p. 76  
3. Of doubt of success. p. 77    
3. Affording ability to do what ever work be sets them about. p. 78  
4. Perfecting their works himself, with reference to their imperfections. p. 80  
5. Refreshing by incomes when in their work they grow weak and weary p. 81  
6. Bestowing eternal rest and reward in the end of their work. p. 83    
CHAP. IV. Reasons of the point, taken from the consideration of 

1. Christ's desire to declare himself to be as be is. p. 86  
2. His knowledge, that soul working for him, cannot work without him. p. 87  
3. His design to leave loiterers without excuse. p. 88    
CHAP. V Application of this, in uses of 

1. Information. p. 90  
2. Reproof. p. 91  
3. Conviction. p. 93  
4. Encouragement. p. 94  
5. Comfort. p. 95     

SECT. III.  
CHAP. I. THe doctrine that Christ is sweet to believers weak by sins. p. 101 

1. Proposed in its truth. p. 102  
2. Founded in the Text. ib.    
CHAP. II. The point further offered, 

1. By premises to open it, viz. 

1. That believers fall sometime into sin. p. 103  
2. That such falls render them weak. p. 105  
3. That Christ though sweet to their persons, is yet displeased with their sins. p. 106    
2. By proofs. p. 108 

1. In the examples, 

1. Of Peter. ibid.  
2. Of the seven Churches. p. 109    
2. By that of Isa. 57.17. which is likened to the Text. p. 110      
CHAP. III. One general demonstration of the Doctrine, viz. In that Christ loses not, nor will the soul for all his sin, but seeks it, and gathers it Shepherd-like. p. 111  
CHAP. IV. Particular demonstrations of Christ's sweet carriage to believers weak by sins. p. 115 

1. In chastening them, which is showed to be sweet in its effect; and 

1. In that its promise-priviledge. 116  
2. In that it's denied to others. ib.    
2. In not casting them off for sin. p. 118  
3. In revealing love notwithstanding after his chastisement. p. 120  
4. In mourning for them even while he chastiseth them. p. 122  
5. In interceding to the Father to pardon them. p. 125  
6. In observing their graces, notwithstanding of their sins. p. 126  
7. In turning their sins to the good of their souls. p. 127    
CHAP. V Application of this Doctrine. p. 132 

1. In reproving the rugged carriage of men to sinning believers. ibid.  
2. In comforting believers weakened by sins especially. p. 135 

1. Proposed unto, 

1. Such as were fearful of sin before committed. p. 136  
2. Such as are sorrowful after sin committed. p. 137  
3. Such as sorrow for the filth of sin. ibid.  
4. Such as fear the weight and tyranny of sin. p. 138    
2. Pressed upon these in the answer of sundry objections. p. 139    
3. In encouraging believers under sin to go to Christ. p. 142  
4. In persuading all to come unto Christ. p. 143     

SECT. iv  
CHAP. I. THe Doctrine of Christ's sweetness unto believers under sufferings. p. 145 

1. Proposed in its sum. p. 146  
2. Grounded on the metaphor of the Text. p. 147    
CHAP. II. The point prosecuted further, 

1. In some cautions premised, preventing objections. As, p. 148 

1. That Christ permits his dearest members to meet with sufferings. ib.  
2. That this permission is consistent with his sweetness. p. 149    
2. In two things offered from the text to prove the truth, viz. by showing from it, that Christ gives to his suffering members. p. 150 

1. His presence in their sufferings. p. 151  
2. His support under their sufferings. p. 151      
CHAP. III. The demonstration of the truth of the Doctrine, in the instance of Christ's carriage towards his Disciples at his departure from them, in relation to their sufferings thereupon, which is discovered, 

1. By his feasting of them. p. 153  
2. By his forewarning of them. p. 154  
3. By his giving cordials fitted for their sufferings, showed in divers things. p. 155  
4. By his praying for them. p. 156  
5. By his submitting to suffer himself, and freeing them. p. 157   All which are wound up in a Parable, and applied. ibid.  
CHAP. IU. Particular demonstrations of the point. 

1. By Christ's securing their choicest part in their soarest sufferings. p. 159  
2. By Christ's giving in sweetnesses, suitable to their sufferings. p. 161  
3. By Christ's sympathising with them in their sufferings. p. 163  
4. By Christ's ordering all their sufferings for kind, quantity, and time. p. 165  
5. By Christ's giving of them glorious visions in their sufferings. p. 167  
6. By Christ's rendering them glorious in their enemy's eyes. p. 169  
7. By Christ's avenging of them on their persecutors. ib.  
8. By Christ's sweet remembrance, and singular reward of all their sufferings. 170    
CHAP. V Reasons of the point held forth. 

1. Generally, drawn from 

1. The law of equity. p. 172  
2. The nature of relation. p. 174  
3. The power of love. p. 176    
2. Particularly, built upon the offices of Christ, as 

1. King. p. 177  
2. Prophet. p. 178  
3. Priest. p. 179    
3. Specially taken from the metaphor in the text, of Christ's being a shepherd. 180    
CHAP. VI The application of this point concerning Christ's sweet carriage to suffering Saints. 

1. In dehortation from being over-afraid of sufferings. p. 182  
2. In dissuasion from sinking under sufferings. p. 183  
3. In reproving such as deal sordidly with suffering believers. ibid.  
4. In pressing of all to imitate Christ's carriage towards sufferers, 

1. By owning them. p. 185  
2. By encouraging them p. 186  
3. By sympathising with them. 187  
4. By relieving of them. p. 188    
5. In comforting of such as suffer for Christ. p. 190  
6. In encouraging souls to stick close to Christ notwithstanding sufferings, especially to take heed of drawing bacl. p. 193     
FINIS.   

Errata.  
The Author's absence from the Press hath occasioned these faults in the Print; which candour I hope will bear with, and care correct.  
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