Sips of Sweetness, Section 4

Sips of Sweetness · Section 4

p. 145SECT. IV. Chriſts ſweet carriage, ſweet unto Beleevers weake by ſufferings.

Eſa. 40.11.

He ſhall gently lead thoſe that are with young.

CHAP. I.

THe ſharpneſſe of the aire in the field makes us keepe within; and the harſh uſage which children finde abroad, cauſeth them to minde home. The ſordid dealings of men with Saints, occaſions them to thinke of the ſweet dealings of Chriſt; and then we are moſt deſirous to ſee Chriſt ſmiling, when we behold men as frowning.

Its a hard time abroad: And ſome that call themſelves brethren, are yet bitter in their behaviour. Open enemies ſtrike, and ſeeming friends chide: p. 146Its but meete therefore to looke up to Chriſt, to ſee how he ſtands affected to us, and will deale with us in ſuch a time.

Holy Soules! who indeavor to keep your ſelves from ſinne: you meet with ſuffering: and that upon this ground, becauſe you feare to ſin, You are not of the world, and you are therefore hated by the world. Chriſt hath freed you from the evill of the worlds polution, and therefore it followes you with the evill of its perſecution. You find heavy hands, and you feare hard hearts in the world. I know where your thoughts bee. You think how doth Chriſts heart ſtand towards us now.

For this, know: Chriſts heart towards you is very ſweet. His thoughts to youward are very precious. His dealings with you will be very kind. In the midſt of your ſaddeſt ſufferings, expect ſweeteſt carriage from your Saviour. Its his nature to ſhew pitty, eſpecially when he ſees any in miſery.

I am now to ſpeak unto the third ſort of ſuch beleevers, as I call accidentally weak, viz. to thoſe who are weak through ſufferings: And I am to ſhew how p. 147Chriſts 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 applyed unto ſuffering Saints. Its a metaphor in which the Scripture doth much delight it ſelfe to ſet out ſufferings by. The voyce of the daughter of Zion bewailing her ſelfe (under tribulations) is as of a woman in travaile bringing forth, Jer. 4 31. And Chriſt ſpeaking of the ſorrows, and perſecutions, which his Diſciples ſhould meet withall; ſpeakes 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 Auſtins phraſe was) by ſtraining it too hard: And I hope if I apply this Scripture unto ſuffering ſoules 'twill be milke, not blood. I am …pt to thinke it a ſafe way where Scrip…ures admit of many (but not contrary) ſignifications to take all, leaſt I miſſe the meaning. Bleeding heart for Chriſts ſake! here is milke to comfort you, in …his Scripture, It repreſents Chriſts car…iage very ſweet to ſuch as you, He will …ently lead you. Your way is rocky; full of briars and thornes: perſecution is a p. 148prickly path: Your feet bleed, yea, and it may be your hearts too. Well, be of good comfort, Chriſt wil lead you gently. The truth which I would a little inſiſt upon from this interpretation is this, viz.

Jeſus Chriſt carrieth himſelfe exceeding ſweetly to his ſuffering members.

CHAP. II. Somethings premiſed, and the poynt 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 ſharpe ſufferings for his ſake, and the Goſpels. Sometimes hee gives the dearly beloved of his ſoul into the hands of her enemies Jer. 12.7. 'Twas a ſpeech ſpake by Chriſt himſelfe unto his diſciples, that in the world they ſhould have tribulations, Job. 16.33. The paſtor prophecied to all his flocke, when he ſaid, ye ſhall be hated of all Nations for my names ſake, Mat. 24.9, John was the boſome-beloved, of Jeſus, yet hee muſt to p. 149Patmos, and there be a companion (with ſuffering Saints) in tribulation, Apoca. 1.9. Your Shepherd (O ye heavenly flock!) may permit you to walke in the vallie of the ſhaddow of death. Chriſts lambs are ſometimes worried by the dogs. I ſhall not need to expatiate. Surely Saints, its 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 waite for him, Act. 20.23. What a bloody bed-role is that? 2 Cor. 11.23.24. And Stripes, Priſons, Rods, deeps, Perills 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 Chriſts ſweetneſſe. Beleevers you may be precious in Chriſts eies though in perſecutions. Ieſus is a beloved, though you are in blood: Though he permit you to ſuffer, yet he is ſweet. Himſelfe was the deare-one of the father, yet he ſuffered, and his father was ſtill deare. Chriſts ſufferings were conſiſtent with his fathers ſweetneſſe; and yours are with his. To you it is given, not p. 150only to beleeve 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. Its grace as wel to bleed for, as to beleeve in Chriſt. It may be fair over head, when, & while foule under foot. In a bad way a man may have good weather. A faire skie, and a filthie way may conſiſt. The Shepherd may pipe, though the dogge barke. Build upon it ye ſuffering Saints! Chriſt may be ſweet, though you ſuffer. Though your cup be bloody, he dranke firſt, and ſurely for the ſervant to drink of no worſe then the Maſter, its not hard. Admit men are unkinde, yet Chriſt abideth kind, yea, although hee ſuffer men to deale harſhly with you, he is mercifull ſtill. Their malice doth not make voide his mercy. Its a fallacious way of arguing, becauſe you ſuffer, therefore Chriſt is not ſweet. No, your ſufferings, and Chriſts ſweetneſſe may ſtand together.

If you aske how can this bee? I anſwer, well enough. And this I ſhall prove.

The phraſe in the Text includes two things, tending to conſume this truth, p. 151viz,

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 Chriſts preſence, when thou paſſeſt thorow 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 foure men looſe, walking in the middeſt of the fire, and the forme 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. Iohn was in the Iſle called Patmos, for the word of God, and for the testimony of Ieſus, Apoc. 1, 9. And Chriſt was there too, verſ. 13. David knew well this ſweetneſſe of Chriſt his Shepherd: and therefore hee aſſures and comforts himſelfe with this: That though he were in the vale of the ſhadow of death, yet Chriſt would bee with him, Pſal. 23. But

2 Chriſt is not only preſent, but ſuppartingly preſent with his in their ſufferings. Chriſt leades his gently, while they ſuffer grievouſly. This David alſo knew p. 152and therefore he ſaith, thou art with me, thy rod and thy ſtaffe they comfort mee. Saints are weake in ſufferings; ſo weak that they cannot ſwim (at leaſt) long. But Chriſt will keep them from ſinking. Feeble feete can hardly goe upon rockie ground, If ſome bodie doe 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 hee 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 mee, 2 Tim. 4.17. Speak Saints! in your ſufferings to have Chriſts company, and ſupport, is it not ſweet? When you paſſe through fire and water (as the Pſalmiſt ſpeakes, 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 p. 153himſelfe 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 Chriſts 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 himſelfe towards his Diſciples, with reference unto thoſe ſufferings, that hee knew they would meet withall, for his ſake, in the World, as ſoone as he departed.

1. He gave them not onelyonly reall, but royall 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 owne ſufferings, he comforted them. When Ieſus knew that his houre was come (faith the Scripture) Chriſt knew that this was the hour and power of darkeneſſe (as he elſewhere p. 154calls it). He knew that hee was now to ſuffer: and that upon this, his Diſciples would be ſcattered, yet even now; Having loved his owne he loves, them to the end. He doth not withdraw from them to ſpend this houre in preparing himſelfe: but he ſpends it in loving them. Have you ever heard of one who being ready to ſuffer death himſelfe, 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 Beleevers: Jeſus Chriſt was ſuch an one, when the houre was come, and he knew it, that he muſt be taken and dragged to ſuffering: he forgets (as it were) himſelfe. And ſpends all the time in feaſting and chearing his Diſciples, as if he were rather ſenſible of theirs then of his own ſufferings. All this is clear out of Ioh. 13 and 14. But

2. He fore-warnes them of all, even the worſt of thoſe evills that they ſhould ſuffer. There was not a pricke, a Stone in the way in which they ſhould go, but hee acquaints them with it. He tells them how that the world would hate them, perſecute them, excommunicate them p. 155yea, kill them. How ſweet is hee? to tell them the ſaddeſt things before-hand that when they meet with them they might not bee offended, that is (as the word John 1.16. will bear) ſo ſcandalized 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 withall) he gives them comforts to ſweeten thoſe ſufferings.

As

1. He aſſures them that (though he left them) they ſhould not bee as Orphans, without a Tutor, or Guardian.

2. That therefore, hee would ſend them the holy Ghoſt, who ſhould both comfort and take care of them, Iohn. 14.16.18.

To this he addes, that they were near to him, even as neare as the branches to the Vine. And that therefore they ſhould ſuffer no worſe then himſelfe did, Iohn 15.1.20. Leſt they ſhould bee borne downe with the thoughts of the length of their ſuffering, he tells them that it ſhould be but ſhort, and though the ſenſe might bee ſharpe, yet the iſſue ſhould be ſweet. To this end he tells them that their ſorrow ſhould be turned into joy: And that they p. 156ſhould bee but as a woman in travaile, whoſe ſorrow is meaſured by an houre (as is hinted in that expreſſion, when her houre is come) but whoſe joy ſhould bee ſuch, as that it ſhould ſwallow up that ſorrow, and make her forget it, Ioh. 16.16. To this he joynes, 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 hee cheares their hearts againſt that feare of ſorrow which had filled them.

4. After all this, He bends his knees to his father, and prays for them, Ioh. 17. And how far-paſſing ſweet was he in his prayer! Obſerve, he intreates the father to keep them from the ſting of ſufferings, i.e. the evill of the world. verſ. 15. And that the father would grant them that, which is the myſtery of glory, i.e. union to himſelfe, that they may bee one as thou father art in mee, and I in thee; I in them, and thou in mee, verſ. 21.23. And (as if all this were not enough) he wills it: That they might have as glorious a Manſion as himſelfe, and that they might have the ſame glory that he had with the father before the World was, verſ. 24. Thus he powres out his heart in prayer for them p. 157And which is conſiderable, this he did in their audience (as the context ſhewes) O how were the Diſciples hearts raviſhed thinke you all the while!

5. Laſtly, that he might yet ſhew them more ſweetneſſe: He actually ſubmitteth himſelfe to ſufferings, and be offereth himſelf to free them. If ye ſeek me let theſe goe their way, Joh. 16.8. So he ſuffers, that they might not; he takes the blows on himſelfe, to keep them off from them. And this ſtill he doth ſpiritually; for all our ſufferings are rather the remainder of Chriſts afflictions, as 'tis Col. 1.29. then our owne.

So that now put all this together, and parabolically (yet plainly) it ſpeakes thus, There was a great Captaine to fight a bloody battell (in which by being conquered, he would get the day) he knew that himſelfe ſhould be taken in the firſt onſet, and that afterwards he ſhould be ſlaine; yet for all this, ſome few houres before the enemy fell on, he feaſts his Souldiers, and ſerves them himſelfe in that feaſt. Tells them of all the worſt the enemy would, or could doe; ſpends p. 158his oratory in making a long and ſweet ſpeech to incourage and comfort you: Tells them plainly that he ſhould be taken and ſlaine; 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 then himſelfe) prayes more for them, then for himſelfe. Having done this, he prepares to meet the enemy. And as ſoone as they appeare, he approaches; and by giving himſelfe up as their priſoner, makes way for his Souldiers eſcape. Tell me, was not this a ſweet Captain? was not this ſweet carriage? Why beleevers, the Parable is concerning the Captaine 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 ſorrowfull, ſuffering members.

p. 159CHAP. IV. Eight particulars inſtancing and declaring the truth of the point.

AS a further demonſtration of the truth of the Doctrine. I will adde ſome particulars in which the ſweetneſſe of Chriſts carriage towards his ſuffering members doth eſpecially appeare. And

1. It appeares in this, That he ſecures your choiſeſt jeu ell in your ſoreſt ſuffering. Saints have a pearle of great price, which if they have ſecure, they feare no loſſe. This pearle is their ſoule; and this Chriſt ſecures in all their ſufferings. Upon this ground it is that he bids them not to feare. Be not afraid of them that kill the body, and after that have no more that they can do, Luke 12.4. This he ſpake in the beginning of his Sermon, and that was intended to his Diſciples, as appears v.i. Tunde capſum Anaxarchi, ſaid the Martyr. Beleevers, all the threſhing of your enemies, can but beat away your huskes. The worſt that ſufferings can, or ſhall doe, is but on the worſt part, your vile body: Chriſt p. 160ſtill ſecures your beſt part, your ſoule. I know your cry in ſuffering: Is it not that, Deliver my ſoule from the ſword, my [Darling] from the power of the dog, Pſal. 22.20. Why beleevers, Chriſt will do this. He alway keeps that in his owne hand, and none can, or ſhall pull it thence. Ye ſhall be hated of all men for my names ſake; But there ſhall not a haire of your bead periſh, Luke 21.17, 18. Some expound this thus, you ſhall ſuffer much, but not in the maine; not a haire 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 chiefe, is ſecured in the midſt of ſufferings. Beleevers, your enemies ſhall but bruiſe your heel, your worſer part, Chriſt will ſecure your head, i.e. your precious, prime, chiefe part. Your wood, and bay, and ſtubble; your poore, baſe, droſſie part may ſuffer loſſe, but your precious things ſhall not. Your Soule, 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, yo…r ſoul, your ſalvation, were in danger, p. 161'twere ſad, but 'tis not, becauſe Chriſt is ſweet. Your ſufferings ſhall be ſo far from indangering thoſe things, that they ſhall rather turne to your ſalvation, as 'tis Philip. 1.19. But

2. Chriſt carries himſelfe paſſing ſweet unto his ſuffering members; in that he gives them cordialls ſuitable to all their ſufferings. Its worth the noting, that as thoſe cordialls 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 terme foreign (which is here uſed) anſwers unto that degree of excommunication which the Hebrewes call foreign which was a ſolemne kinde of excommunication (above that which they called foreign) publiſhed in the fight of the whole congregation; in which they did totally caſt out of the congregation, reading and denouncing the dreadfull and horrible curſe of the Law. This was one thing that they ſhould ſuffer. Now as ſuitable p. 162unto this, Chriſt had told them, That he went to prepare manſions for them in his Fathers houſe, Joh. 14.2. In which he comforts them thus; Though you ſhall be caſt out of the Jewes Synagogues, yet you ſhall not be caſt out of my Fathers 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 thinke they ſerved God in klling them, eſteeming belike your ſlaughter his ſervice) Chriſt! gives them a cordiall 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 againe, as it is Joh. 6.44. Thus Chriſt gives cordialls ſuitable to all their ſufferings. Beare up your hearts, ye bleeding beleevers! there are ſuitable cordialls for you in your Saviours boſome, and he will give them forth. If men frowne, he hath ſmiles: Doe men diſgrace, he hath honour? Doe you loſe periſhing riches, he hath unſearchable? Doe men deale with you as foes? He hath called p. 163you friends; what ever you ſuffer loſſe in, he will make it up. If you loſe life, you ſhall finde it. Doe your ſufferings abound, his conſolation ſhall abound alſo: If you ſuffer for him, you ſhall reigne 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 Chriſts members, Chriſt carries himſelfe ſweetly to them in that he ſympathiſeth with them in all. In all their affliction, be was afflicted, Iſa. 53.9. Beleevers, ſuffer where, or when you will, Chriſt ſuffers there and then with you. Had perſecutors eies, they would ſee this, But though they are blind, yet doe you beleeve. Paul thinkes he onelyonly 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 p. 164John 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 mourne, he weeps. While you ſigh, he is ſad. He ſits on your dunghills by you. And if you weare ſackcloth, hee'l not weare ſilkes. Every drop of blood that you bleed, goes to his heart. All thoſe afflictions that Paul reckons up in 2 Cor. 11.25, 26. &c. he puts them upon Chriſts ſcore, Coloſſ. 1.24. The Baptiſme of affliction wherewith you are baptiſed, is Chriſts. Count not, call not that yours, which is his. Surely he rather ſuffers in you, then you for him: or if you will ſay you ſuffer for him, yet know he ſympathiſeth with you in that ſuffering. Surely this ſympathie 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 friends name? what call you this carriage? Chriſt is this friend, this is his carriage; p. 165ſweet is his name, and ſweetneſſe is with him. Is it not apparent in this carriage?

4. The carriage of Chriſt is ſweet unto his ſuffering members, in that he orders 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 cruell mockings, bonds, ſtoning, ſawing aſunder, &c. what kinde 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 Martyrologie, Heb. 11.) were ſtoned, others ſawne aſunder, ſome ſlaine with the ſword, others wandred, &c. Chriſt orders all your ſufferings. He tels Peter by what death he ſhould glorifie him, Joh. 20.19. And ſo for quantity Chriſt orders all; Thou telleſt my wandrings, &c. Pſa. foreign i.e. Thou numbreſt as with a pen.56.8. He meanes his wandrings while perſecuted (ſuch as the Apoſtle meanes, Heb. 11.37.) not a ſtep more, then Chriſt would, did David wander. Beleevers, you ſhall not weep a teare, not bleed a drop, not beare a ſtripe more then Chriſt will number out. As hee'l appoint your ſufferings for the quality, ſo for p. 166quantity too. No other, nor no more affliction then he will, no, nor no longer neither: for he orders the duration alſo. Ye ſhall have tribulation ten dayes, 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 halfe, ibid verſ. 9. So many dayes, ſo many months, Chriſt orders all. Oh how ſweet is this! ſhould Chriſt leave the ordering of our ſufferings to our enemies, how ſadde were it! might they doe what, how much, and how long they would, 'twere grievous. But they ſhall do no other, no more, no longer then Chriſt will. Beleevers Chriſt will order all your ſufferings. Becauſe he is ſweet, he'le not leave it to your ſelves for you are ſimple, you know not what, or how much, or how long you are fit to beare. But Chriſt doth, and he'le chuſe and order for you. You would bee exceeding diſorderly, were your ſelves to order your ſufferings: and your enemies would be more extream: you would thinke 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 p. 167too long. But Chriſt will order them, and you too, and this becauſe he is ſweet. Hee'le carry the buſineſſe ſo as that your affliction both for quality, quantity, and duration, ſhall neither bee contrary to your State, above your strength, nor beyond your patience. And bee yee now Judges your ſelves, is not this carriage ſweet?

5 Jeſus Chriſt lets out much ſweetneſſe 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 candleſtickes: and in the midſt of the ſeven golden candleſtickes (one like unto the Sonne of man) cloathed with a garment down to the foot, and girt about the paps with a golden girdle: his head and his haires were white like wooll, as white as ſnow, and his eyes were as a flame of fire, &c. 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. Its reported of one Theodorus that while he was on the racke, ſuffering, p. 168he was noted to continue ſmiling, and being asked how, or why, he ſmiled ſo, He anſwered, he ſaw a young-man all in white wiping from him his ſweat, &c. Moſes endured, as ſeeing him who is inviſible, Heb. 11.27. The inviſible God appeares very viſible to Saints in ſufferings, and this helps them to endure. When was it that Stephen ſaw the glory of God, and Ieſus 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 croſſe 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 ſpake 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 childe hath never ſo many fine things when well, as when ill: We give our Rings, Jewels, chaines, neat workes, &c. to our children if they be in paine, which we lock up in Cloſets, and Cabbinets at other times. Chriſt gives Cabbinet-comforts, lock up, and unuſuall diſcoveries to his members in Priſon, and Dungeons. And this Chriſt doth, that he may declare his ſweetneſſe to his in ſufferings.

p. 1696 Chriſt diſcovers ſingular ſweetneſſe to his ſuffering Members in that he makes them (even while they ſuffer) glorious in their enemies eyes Bazil tell us (in his oration of the 40 Martyrs) that one of thoſe that did watch them ſaw a ſtrangeſight (foreign) &c. viz. certain powers as it were deſcending from heaven,foreign and bringing Kingly gifts unto them: His meaning is, that the man ſaw the Angells deſcending upon them with Crownes 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 councell of his foes; and this alſo in their eyes; for tis ſaid all that ſat in the Councell, looking ſtedfaſtly upon him, ſaw his face as it had beene the face of an Angell, Act. 6.15. Chriſt often lets out a convincing glory in his members, even while they ſuffer, Tell mee ſuffering ſouls, is not Chriſt ſweet to you in rendring you glorious in your enemies eye? But

6 Chriſt is ſweet in avenging his Martyrs on their enemies, for all their ſufferings. 'Twas Gideons kindneſſe to his p. 170Brethren: when he avenged them upon Zeba, and Zalmunna: Its ſaid, he ſlew them, and took away their ornaments: and this out of reſpect to his brethren whom Zeba, and Zalmunna had ſlaine: for he proteſted; As the Lord liveth if ye had ſaved them alive, I would not ſlay you, Jud. 8.19. Its a ſigne of favour, and Chriſt is ſweet, when he ſuffers not our enemies to triumph over us: as 'tis Pſal. 41.11. But its more ſweetneſſe for Chriſt in avenging us to triumph over them. It is the fathers ſweetneſſe unto Chriſt (and therefore promiſed) that he would cloath all his enemies with ſhame, Pſal. 132. ult. And its Chriſts ſweetneſſe that hee will doe that for his ſuffering Saints which his Father did for him. Therefore rejoyce, 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 kindneſſe to you (yee Sufferers) that makes him execute vengeance on your enemies.

Laſtly, the ſure remembrance, and the p. 171great reward for all the ſufferings of Chriſts ſuffering Members, is a declaration of his ſweetneſſe 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 bee compared with the glory which ſhall be revealed in us, Rom. 8.18. Romanes may forget Marius both in ſervice and ſufferings, in worth and wounds. But Chriſt alwayes remembers his ſervants ſufferings, and rewards them, not for any worth that is in them, but for the ſweetneſſe which is in him. And beleevers, when you ſhall bee taken up into glory, and ſee thoſe weighty Crownes, which ſhall then be given to ſufferers for Chriſts ſake, you will ſay, and ſing: Oh how ſweet is Jeſus p. 172to 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 cleare enough that it is ſo, viz. that Chriſt is very ſweet to his ſuffering Saints. I will now ſhew ſome grounds why tis ſo. The reaſons are Either

1 More Generall, or,

2 More Particular.

Generall, if wee conſider, either the law of equity, the nature of relation; or the power of love, wee ſhall ſee that which is the ground of this point. 1. Its but equal that Chriſt ſhould carry himſelfe thus to them, who ſuffer for him. Chriſtians would bee 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 evill ſpoken againſt you falſly; Chriſt knows its for his ſake, as tis, Mat. 5.15. Now p. 173Equity requires, that Chriſt ſhould deale ſweetly with them, who ſuffer thus ſharpely for him. Could, or would Saints deſert their ſervice of Chriſt; if they would but joyn with others to crucifie him; they ſhould not need to feare any ſufferings themſelves, were it not that they obſerve his lawes, make conſcience of his ordinances, ſtand to his truth, maintaine his Goſpell, 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 bee free from the curſe, would they renounce Chriſt. Hence it is that Jeſus Chriſt carries himſelfe 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, indeavour to perſwade 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 wee give p. 174you, if you will not worſhip Jeſus. But alas! how little did this prevaile; how gallantly and graciouſly did they deny theſe, and own Chriſt! how Chriſtianly-couragious, did they ſcorne all profers, and hold faſt their profeſſion. How roundly, did the forty Martyrs reply unto the flatterings of the Governour, foreign &c. i.e. What, or why (ſaid they) doest thou go about (O thou fighter againſt God) to entice us to forſake the living God, &c. But why doe I dilate you? your ſelves know, would you but crucifie 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 unfaithfull, he will not be unkind; and ſith you ſuffer for him, he will (indeed cannot, but) be ſweet to you.

2 Where there is relation between parties, there wil be kindnes ſhewed in ſufferings. Chriſt and the Saints are related neerly, as neer as friends, for ſo he called them, p. 175Joh. 15.15. yea as neer as brethren. For he is not aſhamed to call them Brethren, Heb. 2.11. Bleeding beleevers, Chriſt is your brother. And a brother is borne for adverſity, Prov. 17.17. Should not Chriſt be ſweet and kinde 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 then a brother, Prov. 18.24. I tell you Chriſt is your friend: and hee'l prove himſelfe 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 ſympathize with you, as they did; and be more ſweet in his carriage then they were. Hee'l not blame, but bleſſe you. Hee'l not adde affliction to affliction by his cenſures, as they did: but hee'l be ſweet in his carriage; for he knowes, that to him that is afflicted, pity is to be ſhewed 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 hee'l carry himſelfe ſweetly to you in all your ſufferings. But

p. 1763. Love conſtraines: Chriſt loves his owne, and his love to them will conſtraine him to be tender over them in their ſufferings. The mothers love will open her boſome to give the childe her breaſt at any time, eſpecially when it cryes. Ye Martyrs in life (for there is a ſlaying all the day long, Rom. 8.36.) remember your Maſters love. 'Tis very ſtrong, therefore hee'l be very ſweet. Chriſt is bound with cords, in all your bonds. The cords of love are on him, they'l pull him to you, while you are pulled by perſecutors; if you are in priſon, his love will make a key to open the doore to viſit you. If you be in baniſhment, his love will invent wings to flye 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 alwayes, but he was moſt paſſionate, when he heard of his ſlaughter. The reaſon was, their love was wonderfull, paſſing the love of women. Chriſt (O yee ſuffering ſoules!) loves you with a love paſſing the love of Jonathan and David; and the power of this love will p. 177appeare (and indeed moſt) when you are in ſufferings, and appointed unto ſlaughters. You ſee the reaſons in the generall; I will adde but ſome more particular ones briefly, to let you ſee Chriſt is, and will be ſweet in his carriage unto ſuffering beleevers.

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 kinde. Hee'l neither tyrannize himſelfe nor ſuffer others. If he doe, hee'l be ſweet and tender, while they be ſwore and tyrannize. The Pſalmiſt expoſtulates cheerfully with reference to the Churches affliction; thus, Why haſt thou caſt us off for ever? How long ſhall the adverſary reproach? why with-draweſt thou thy hand, even thy right hand? pluck it out of thy boſome. For God is my [King] of old, Pſal. 74.11.12. Obſerve the Church was bold to expect Chriſt to be kinde, becauſe he was King. Heathen Princes have been very kinde to their ſubjects, eſpecially ſuch as ſuffered in their Wars. Surely you may be confident Chriſt your King will be kinde to you, (O ye Martyrs) p. 178for you ſuffer in his warres. Write 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 kinde.

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 Propheſie ſweetly to his people in their ſufferings, Strengthen ye the weake bands, and confirm the feeble knees. Say to them that are of a fearfull heart, be ſtrong, &c. Iſa. 35. The Spirit of the Lord, (which anointed Chriſt as Prophet) was upon him to this end,foreign i.e. That bewaile Zion. as well as others: To appoint unto them that mourne in Zion, to give unto them beauty for aſhes, the oyle of joy for mourning, the garment of praiſe for the ſpirit of heavineſſe, &c. Iſa. 61.3. Muſculus and Oecolampadius underſtand this of thoſe that mourne for Zion: The originall will beare it, and the context ſeems to favour it; without doubt Chriſt the Prophet (as well as the King) of Zion, was annointed to preach glad tydings to the Martyrs, as well as to the meeke. Your Saviour (O ye ſufferers!) will, and muſt be p. 179ſweet unto you under your perſecutions, as he is your Prophet. But

3. As a Prieſt, Chriſt cannot but ſympathize with, and be ſweet unto his people in their ſufferings. The Prieſt (in the Parable, Luke 10.) forgat his office of Prieſthood, when he paſſed by on the other ſide, v. 31. and neither looked upon, nor ſhewed kindneſſe to the wounded man; but though he did, Chriſt will not forget himſelfe; but hee'l be ſacerdotall, and ſweet to you (O ye wounded ſoules for his ſake) Some thinke, 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 its ſaid, they did beat and wound the Spouſe, v. 7. Its a ſad truth, that ſome that pretend to be in a peculiar manner Prieſts, do ſometimes forget themſelves, and turn perſecutors. But yet comfort your ſelves with this (beleevers) though they perſecute, Chriſt will be kinde: he is, and will be very ſweet unto you in your ſufferings: And this as your Prieſt.

You ſee now the grounds of the p. 180point both generally and particularly: There is one ſpeciall ground in the Text; I will onelyonly adde that, and come to ſome improvement of the point. The ſpeciall ground is this, Chriſt is a Shepherd. How tender, how carefull is the Shepherd to, and of all his flocke, but eſpecially of ſuch as the dog hath bit; or the wolfe torne? What waſhing of the wound, what binding up of the limb, &c. How haſtily doth he runne to it, and how tenderly doth he drive it, and all becauſe 'tis hurt. Chriſt is your Shepherd (ſuffering beleevers) and he heares how the dogs bark and ſnarle 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 goings of the wolves, that walke about you, and he takes notice of the Lyons among whom you lye; and doubtleſſe hee'l ſee if they bite you, and if they doe, hee'l come, and Shepherd-like, hee'l be ſweet unto you. Oh that you did but ſee your Shepherd in your ſufferings! how would that ſight ſupport you? Marke how angry Chriſt is with thoſe ſhepherds that did not ſtrengthen the diſeaſed, nor p. 181healed that which was ſicke, nor bound up that which was broken, nor brought againe that which was driven away, &c. Ezek. 34.4. And marke 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, &c. ibid. v. 16. O beleevers! your chiefe Shepherd is, and will be ſweet unto you. Hee'l in all caſes apply himſelfe ſuitably kinde unto you. Hee'l poure in oyle and wine into all your wounds (which the dogs and wolves of this world make in your names, States, perſons, &c.) Hee'l waſh and ſupple them all. Hee'l kiſſe you with the kiſſes of his lippes. Hee'l imbrace you in his armes. In all things, hee'l ſhew himſelfe to be a ſweet Shepherd to you in your ſufferings.

p. 182CHAP. 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 heare 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 Chriſts ſake. Be not like Jonah; ſo to feare, as to flinch from the worke of Chriſt. You are bid not to feare the faces of men: and why ſhould you? For admit they be cruell, Chriſt is kinde: If they afflict you, hee'l comfort you. Sufferings were never diſadvantagious to Saints, but when dreaded: Deſert not the wayes of Chriſt for feare of the croſſe; Flye not from him out of feare of men. Sanctifie Chriſt in your hearts, and let him be your feare. What if ſufferings come from men, ſweetneſſe ſhall come from him. Its a ſhame to ſee it, and a ſorrow to ſpeake of it: Many people for fear of perſecution flye from the worke of Chriſt. p. 183They leave the dwellings of Jacob, out of dread of Eſau; and becauſe they feare the crucifyings of Pilate, ſo it is as that they forſake their Saviour. I beſeech you fence your heart againſt theſe feares, 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 ſinke under that which Chriſt ſweetens, though the thorny crown prick thy head, the love of Chriſt ſhall refreſh thy heart. Its for perſecutors to ſhrinke upon Chriſts frowns: The perſecuted may rejoyce, for Chriſt lookes on them with ſmiles. Let them ſink in ſorrow that do evill; Its for you to ſing with joy, who ſuffer evill. Paul and Sylas may ſing Pſalmes in priſon, while the high Prieſt and the Rulers feare the people. Minde this (ye that ſuffer in any kinde) Jeſus Chriſt uſeth to ſhew much ſweetneſſe to his people in their ſufferings: Do not you therefore ſinke in your ſpirits.

3. This ſweet truth is a ſharpe reproofe unto thoſe that deale otherwiſe with beleevers under ſufferings then Chriſt doth. p. 184How ready are men to cenſure Chriſtians that are in troubles, and ſufferings for Chriſt. O this is your headineſſe, your raſhneſſe, your inconſiderate, zeal your being too forward, &c. Had you been ſober, you ſhould not ſuffer, you have brought miſery upon your ſelves: As you brew, ſo drinke, none doe pity you: eat the fruit of your owne folly, &c. Thus doe ſome deale ſordidly with thoſe, that Chriſt will himſelfe, (and would have us too) deale ſweetly with. O how are theſe to be reproved: What for men to be wifer then Chriſt; for them to call that headineſſe, which the Spirit counts holineſſe; for men to condemne thoſe as fooles, who are ſo wiſe as to ſuffer, rather them to ſinne. And to take up a croſſe, rather then 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 croſſe, and gave him vinegar and gall to drinke. Surely you who cenſure, ſlight, ſcoffe, or the like, at the godly, in priſons, or pillories, or under any ſufferings for Chriſt; you are ſharpely p. 185to be blamed, ſeverely to be reproved, for dealing thus ſordidly with thoſe, to whom Chriſt is ſo ſweet: Its 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 deale with Chriſtians who are in affliction, as he doth. To this end.

1. Let us owne them, why ſhould we be aſhamed of them, whom Chriſt ownes; and who owne Chriſt ſo much, as that they are not aſhamed to ſuffer for him.Nil magis aequum quam conſulem defendi à conſule ſaid Cicero. Sure Nil mag is 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 owne ſuffering Saints! Doe not looke away from thoſe that ſuffer for the teſtimony of Jeſus. 'Twas ſordidly done by thoſe that forſooke Paul, p. 186when hee 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 Chriſts wayes, by owning thoſe that ſuffer in them, and for them: Take notice of thoſe that are in rags for righteouſneſſe ſake, and let not thoſe who ſuffer for Chriſt, have occaſion to complain that your carriage is not like his.

2. Incourage them, write letters of love to thoſe that are in Baniſhment for the Lord. Hearten them by word and writing, that ſtand it out in a ſtorme for truth. Bleſſe them as the beloved of the Lord, who are the hatred of the world. Parents incourage your children, not onelyonly in well-doing, but in evill-ſuffering; ſay you are glad that ever you begat any, to bleed for Chriſt. Friends, incourage your friends that do, & dye for the Lord Jeſus: tell them its their honor to be counted worthy to ſuffer for his name. While men revile them, doe you praiſe them: and as others ſeek to make them deſert truth, to avoid ſuffering; ſo doe you ſtrengthen them in the truth, notwithſtanding ſuffering. Its Chriſt-like to write an Epiſtle to a ſuffering, and a p. 187not-fainting Epheſus: To write, that you take notice of their works, their patience, and ſufferings for the Goſpell, &c. This will be ſweet to them. Diſcouragements unto Martyrs are ſinfull; Paul counts and cals dehortation from ſufferings a heart-breaking, Act. 21.13. But incouragements in ſufferings are divine, and to hearten thoſe who bleed for Chriſt is very Chriſtian.

3. Sympathiſe with them. Next to ſuffering our ſelves, is ſympathizing with others. To rejoyce over the children of Judah in the day of their deſtruction, is ſordid, and argues the prophane 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, fignifies to ſuffer with 'Tis Apoſtolike exhortation, Remember them that are in bonds, as bound with them, and them which ſuffer adverſity, &c. Heb. 13.3. your mournings with them, will ſweeten theirs: And your compaſſion, will be their conſolation. By ſympathizing with thoſe that ſuffer for Chriſt, we doe at once give them preſent, Note this.and ſecure to our ſelves future comfort. Rejoyce with joy, (i.e. be p. 188exceeding joyfull) for Jeruſalem all ye that mourne for her, Iſa. 66.10. Your mourning with Saints is their comfort in band, and your owne in hope. Either be on the croſſe with Chriſt ſuffering, or be by the croſſe 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. Its 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 ſweetneſſe to Chriſts friends, which was the ſweetneſſe of David (even to his enemies) that hee afflicted himſelfe with faſting and was bowed downe heavily whilſt they were ſicke, &c. Pſal. 35.13, 14. Certainly 'twill be a cordiall to them; (and O let it!) I beſeech you, while they are in the travail and pain of perſecution, doe you afflict your ſoule by ſympathie; Faſt, bow down, pray for them, 'twill be a ſingular diſcovery of your love to your fellow-members, and alſo of your likeneſſe unto your head Chriſt.

4. Adde to all the reſt this, viz. Releeve them, let not thoſe periſh, who are p. 189in priſons for Jeſus. To viſite them, and relieve them, is ſo pleaſing to Chriſt, that he both regiſtreth, and rewardeth it. Paul ſpeakes of the ſweetneſſe 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 chaine. But when he was in Rome, he ſought me out very diligently: And in how many things be miniſtred to me at Epheſus, thou knoweſt very well, 2 Tim. 1.16, 17, 18 See how he ſets out the ſweetneſſe 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 doe 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 well-pleaſing unto God, Phil. 4.19. To pour out of your bagges upon thoſe that poure out their blood for Chriſt, is a ſweet ſacrifice: To give a cup of conſolation in reliefe, to thoſe that pledge Chriſt in the cup of ſuffering, is a divine drinke offering; And as its a p. 190refreſhing to thoſe that ſuffer, ſo its pleaſing to Chriſt. Its Angelicall to comfort Chriſt in his agony, Luke 22.43. In this you may be like to the Angels; for what you doe to any of Chriſts Martyr-members, he takes it as to himſelfe, 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 beleevers. Let your owning, incouraging, fellow-feeling, and reliefe, be as ſweet droppings unto thoſe who travell 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 himſelfe ſweetly towards you. Methinks I hear ſome ſuffering Saint ſigh, and ſay 'tis nothing (for ſo it may read) to all that paſſe by, &c. 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: p. 191They have heard that I ſigh, and there is none to refreſh me. I ſtand for Chriſt but there is none ſtands by me; I owne him, but none ownes me, &c. Well, bleeding beleever, beare up. Though men forſake thee treacherouſly, Chriſt will yet owne thee, and though they'l 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. Its your glory that you ſuffer for Chriſt; and its his grace hee'l refreſh you. Rejoyce (as Paul did) in your ſufferings, ſith in them you fill up that which is behinde of the afflictions of Chriſt, as 'tis, Colloſ. 1.24. And know this for your comfort, you that ſuffer with him, ſhall alſo reigne with him. Its the miſery of thoſe that deny Jeſus Chriſt, hee'l deny them. But for you who doe continue with, and follow him in his ſufferings, he hath appointed you a Kingdome, and ere long hee'l inthrone you in it. Suffering ſouls! I ask you what Sips of ſweetneſſe have you from Chriſt? See you not heaven cleare over you? Doth not Chriſt lead you gently? Its your priviledge p. 192that you may, and I hope you do expect more then ordinary ſweetneſſe 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 bottome 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 paſſe 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 n̄o, I ſuffer for Chriſt, and yet I am without Christ; could I but have his preſence, I ſhould ſleight perſecutions, did he ſmile, I ſhould laugh at my foes frownes; were I but in the light of him, I could ſing in this darkneſſe: And did I but injoy the leaſt of his love, I could triumph in the flame of their wrath. But ah, alas, wo, &c.

Rep. Stay, O ſoul! ſpeake not out thy ſorrow too ſpeedily: Chriſt cannot be long away. Harke! He comes leaping over the mountaines. See how the clouds flye away: Surely the Sun will p. 893ſhine preſently: he cannot be long away, your ſins ſhall not, thinke not then, that your ſuffering can ſeperate 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 knowne 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, rejoyce ye priſoners of hope! the Lord whom you looke 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 aware 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 dye 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 incouraged, O beleevers, to bee willing to ſuffer for Chriſt.

But becauſe (as the Apoſtle ſaith) 'tis good to be zealouſly affected alwayes in a good thing: and in as much as experience ſeales to this Scripture truth, p. 194that ſome have a zeale of God, but not according to knowledge. Therefore ere I proceed to preſſe this uſe, I ſhall premiſe this: that foure things are to be wiſely heeded by all ſuch as expect Chriſts ſweetneſſe in their ſufferings. If you therefore look to experience the truth of this doctrine in your owne ſoules; minde them. You muſt look in all your ſufferings, that

1. Your cauſe be good.

2. Your call be cleare.

3. Your carriage meek. And

4. Your end be right.

1. Looke that your cauſe be good: Its not for every cauſe that a Chriſtian ſhould ingage unto ſufferings. Neither will Chriſt let forth ſweetneſſe to every ſufferer. Let none of you ſuffer as a murderer, or as a theife, or as an evill-doer, or as a buſie-body in other mens 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 States tranquillity, or for endeavouring the introduction, or ſetling a peoples ſlavery, is ſo far from having a Divine, that it wants a morall approbation. p. 195And certainly ſuch ſufferers have little reaſon to expect Chriſts ſweetneſſe. 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 Martyrdome, no more then he doth to Miniſtery: 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 perſwaded both the reaſon why ſome have been in the Pulpit without ſucceſſe by Chriſt, and others have been in the priſon without ſweetneſſe, hath been this, viz. want of call. Its true, ſometimes one called to preach, may want ſucceſſe, and alſo one called to ſuffer may not preſently finde comfort (as in godly Glovers caſe.) But certainly without a call either to the one or the other, a ſoule 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 p. 196them. Be therefore wiſe to cleare your call: If that be ſure, you need not doubt, but Chriſt will bee ſweet. Indeed when truth ſuffers by our ſilence, we are called to ſpeake: And when our life will be Chriſts deniall, we are called to dye. When I am before a Magiſtrate for Chriſts ſake: He then 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 Saviours in your ſufferings; if you'l have his ſweetneſſe, i.e. let it be meek: Its poſſible to be ſinfull in ones carriage, when one is righteous in his caſe. And if ſo, its no wonder, if Chriſt be not found ſweet. To be feirce and and raging, to raile, and revile in ſuffering hath more of a Beaſt, then a Man: Surely its not beſeeming humanity, and unworthy of Chriſtianity. Chriſtians ſhould be as Lambs in their ſufferings. Sheepiſhneſſe in this is Saint-ſhip: Its true the Apoſtles p. 197rejoyced, that they were counted worthy to ſuffer ſhame for Chriſts 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 evill ſpeaking is to be put away, Epheſ. 4.31. Satyricall invectives are not becomming 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 likeneſſe of his Spirit; the more may we expect the taſtes of his ſweetneſſe, in all our ſufferings for his ſake, and the Goſpels.

4. Laſtly, eye your end in all your ſufferings. If thy end be either ſelfe or Schiſme, how canſt thou expect Chriſt ſhould be ſweet to thee in thy ſufferings. Some have dyed that their names might live. Many I fear venture and act unto ſufferings, rather to maintain their own tenets, then Chriſts truths. Socrates dyed to juſtifie that there was but one God; but whether he dyed not for his owne opinion, rather then for Gods ſake is no great ſcruple. 'Tis ſure one may (I wiſh p. 198none did) ſuffer as much for ſelfiſh as ſublime reſpects. Some ſuffer as they doe, i.e. for their own glory. A Roman ſpirit can hold to ſuffering and death. An oppoſing ſpirit will put on ſome to dye, rather then to yeeld. The Apoſtle hath left it a cleare thing, that 'tis poſſible to give ones body to be burnt,foreign ſignifies ſtrong love and ſincere Charitas, ſignifies ſpirituall love and ſublime. and yet to want true divine love (for ſo I render that place, 1 Cor. 13.) I beſeech you to minde Chriſts glory, truths propagation, the maintenance of equity and righteouſneſſe, in all your ſufferings, if you expect Chriſts ſweetneſſe.

Having therefore premiſed theſe things, let me onelyonly intreat you to minde them. Indeed it is, and muſt be your wiſdome to ſee your cauſe be good, your call cleare, 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 ſoule will have no pleaſure in you. Nor can your ſoules expect any from him. Certainly, if you draw backe from perſecution, you draw on to perdition. Chriſt is not ſo ſweet in p. 199his dealing with Martyrs, but he is as dreadful in his diſcoveries to Apoſtates. Aske Spira, how dolefull a condition denying is? hee'l tell you, that he could feel no comfort enter into his heart, and that there is no place there, but onelyonly for torments and bitter vexings of ſpirit. Hee'l ſadly relate to you, that he knew that juſtification was to be expected by Chriſt, but he denied it, to keep his fraile life from adverſity, his wife and children from poverty: But now behold how bitter is this life to me, &c. There is no puniſhment ſo great, but I have deſerved it, for this ſo heynous offence; I aſſure you, it is no ſmall matter to deny Chriſt and yet 'tis more ordinary then commonly men doe conceive it, &c. Well, I beſeech you beloved, take heed of denying Chriſt, for feare of ſufferings. 'Tis ſweet to ſuffer for Chriſt, and if you doe, you will finde it ſo. Hee'l (as one ſaid) pour out love upon the ſoul, when the body pours out blood upon the truth. But in caſe the ſoule to keep its blood, deny Chriſts truth: it may (as Spira did) wiſh, O that I might feele, but the leaſt ſenſe of the love of God to me, though but for one ſmall moment, as I now feele his heavy wrath that burnes like the torments of hell within me, p. 200and afflicts my conſcience with pangs un-utterable, &c.

To winde up all, I beſeech you doe more then thinke, i.e. O meditate of theſe things. And let this whole (though little) Tract of Chriſts ſweetneſſe, prevaile 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 wilderneſſe 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 walke with Chriſt, you are ſafe and ſweet. For if you are weake, hee'l carry you, and that in his boſome: If you wander hee'l gather you, and that with his arme, while you are lambs hee'l carry you ſafely, and if you are Ewes great with young, hee'l lead you gently. Say not, ſin is ſweet, and ſuffering bitter, eaſe is pleaſant, and labour painfull: But know, that if Chriſt take you, into his Fold, you will ſay, ſin is bitter; and perſecutions for his ſake (though unto bloud) are ſweet, you p. 201will then conclude, the yoake of Chriſt is eaſie, and his worke is full of ſweetneſſe. Beleevers, beare witneſſe to this truth: To the reſt I ſay as Philip to Nathanael, Come and ſee.

Let me end all with Calvins Comment upon my Text.Calvin in locum. In theſe words is expreſſed the ſingular indulgence of God, by which he is not onelyonly led forth with a common affection towards his whole flocke, but by which he declares according to the weakneſſe of any; his ſolicitouſneſſe 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. Sit downe under Chriſts ſhadow with great delight,Cant. 2.3.Song 2:3 and you ſhall finde his fruit ſweet unto your taſte.