Sips of Sweetness, Section 3

Sips of Sweetness · Section 3

p. 101SECT. III. Chriſts ſweet carriage unto Beleevers weake by ſinnes.

Eſa. 40.11.

He ſhall gently lead thoſe that are with young.

CHAP. I.

GOD in Nature hath prov… ded a ſalve for every ſore: And Chriſt in Grace, hath provided a cordiall for every beleever. Its your Saviours glory, that he is furniſhed with ſuitable ſweetneſſes (O beleevers!) unto your weakneſſes. And its his grace that he is as (nay more) ready to give them forth, then you can be to need them. In this Scripture is held out Chriſts ſweetneſſe unto weake beleevers, who are ſuch (as I diſtinguiſhed) accidentally. Now theſe I divided into three ranks, viz.

p. 1021. Such as are weake through worke (unto which I ſpake in the foregoing Section.) And

2. Such as are weake through falls: unto which I am to ſpeake now. And

3. Such as are weake through ſufferings: which will be the ſubject of the laſt Section.

So that now the buſineſſe here is to ſhew the ſweetneſſe of Chriſt unto thoſe members of his, who are weakned by falls into ſinnes, which I ſaid might alſo be couched under this Metaphor of being big with young.The word foreign comes from foreign

The Scripture tells of a conception of ſinne, 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 walke in the light, and have fellowſhip one with another) If we ſay we have no ſin, we deceive our ſelves, and the truth is not in us, 1 Joh. 1.8.

So that there being in Saints the ſeed of ſinne; there may be a ſinfull conception ſometimes in them; and they p. 103may be big with young in that ſenſe. Indeed all our ſteppings 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 himſelfe ſweetly, and deales gently, even with thoſe, who have beene, or are weake, by their being big with young in a ſinfull ſenſe.

The thing therefore which I ſhall now ſpeake unto is this, That

Chriſts carriage is ſweet even to thoſe members of his who are weake 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 beleevers are liable unto falls into ſinne. Even the choiſeſt p. 104Saints, may ſometimes either by more violent rapes, or ſecret temptations, be big with young with ſinne. Solomon tells us, that a juſt man falleth ſeven times, Prov. 24.16. In the caſe of Bathſheba, David himſelfe did conceive, and he was big with young by ſinne. Its true, Saints by reaſon of that immortall ſeed of grace within them, doe not, indeed cannot make a trade of this; they are not (as I may ſay) common Strumpers; they doe not make this ſpirituall (as David did not that literall) adultery their trade: yet ſtill I ſay 'tis poſſible that ſometimes they may, and indeed are overtaken this way. Albeit grace doe ſometime render the conceptions of ſin abortive, and moſtly doth kill them as ſoon as borne; daſhing the brats of ſinne (while young) againſt the ſtone, breaking them upon crucified Jeſus (that I may allude in a ſpirituall 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 doe fall into ſin, or as the phraſe is doe conceive and bring forth that which is ſinne. Experience, and conſcience witneſſe unto p. 105this, that even ſuch as are borne of God, doe ſometimes beare ſinne. That is one thing which I premiſe.

2. Beleevers 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 unhealthfull when, and while ſinfull. Sin makes feeble hands, and weake 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 weakned; there was no health in his bones by reaſon of that breeding. Any fall weakens in a degree.Pſal. 38.3.Ps 38:3 Saints ſinnings are their fallings: David broke his bones by ſin. Strong men are oftentimes weak by fals which they have taken, and Saints otherwiſe ſtrong, are yet very weak after their falls into ſinne. Indeed wickedneſſe is weakneſſe. How weake is the ſoule after ſin! How little a puſh of temptation throwes it down! How eaſily is David being weakned with p. 106adulterous conceptions, overthrowne by murderius ſuggeſtions! And how long was it after that ere he could worke againe? Till Nathan came to viſit him (as is gathered from the title of the 51. Pſalme) David had made no ſong. He was ſo weake, as till then he could not worke: Nathans viſit was (as we ſay) Davids up-riſing. It ſeemes he lay in long upon that ſin, and was ſo weake thereby, as that he could not worke, till the Prophet rouzed and raiſed him up. Surely his ſinne did make him very weake. Beleevers! I thinke you will ſeal to this; that ſinnings make you feeble; wickedneſſe renders you weaklings: your fighings ſay tis true. This is the ſecond thing I would premiſe.

3. The next is this, Jeſus Chriſt is diſpleaſed with beleevers ſinne. Adultery is diſpleaſing to the husband. Chriſt is your husband (Beleevers) and he cannot but be angry with your ſinnings, for they are your adulteries. Chriſt cannot ſmile upon your ſinfull brats. 'Twere unhusband-like in him, not to be offended at them. The Lord Jeſus loves chaſte ſoules. To be ſpiritually barren, p. 107or 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 ſinne. 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 ſinfull 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 loath bad conceptions, and bringings forth, becauſe he loves good ones. Its certainly the weakeneſſe and wantonneſſe of ſome that thinke and ſpeake otherwiſe. Chriſts anger and ſin goe 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 maine with beleevers, yet he) is diſpleaſed with them, when they have rendred themſelves weake by ſinne. Chriſt likes not to ſee corruption rocked in the cradle. He loves not to ſee David in Bathſhebas boſome; Chriſt though he loves ſinners, yet loaths p. 108ſins; he is diſpleaſed with the ſinnes, though pleaſed with the perſons of his people. Thus being premiſed, I ſhall now prove the point, viz.

That Chriſts carriage is ſweet, even is thoſe members of his, who are weake by falls into ſin.

Peter will be a proofe to this. Deare ſoule! Sathan got leave to winnow him, and he weakned him. Yet Chriſt was very ſweet for all that. I ſuppoſe you know his fall, 'twas great. He denies Chriſt, and ſweares he knew him not. There's one degree. He ſtands to the deniall, and is not aſhamed of what he had ſaid, but lyes, and ſayes, he was not one of them that belonged to Chriſt. Ah Lord, how he tumbles downe! yet he falls a ſtep lower: He begins to curſe himſelfe (foreign) i. e. to execrate and anathematize himſelfe, if he were, &c. what a fall is here! Surely Peter brake his bones (though Chriſt which was his ſweetneſſe kept his necke) with this fall. How weake was he by his wickedneſſe? The Damoſell that looked upon him, and ſpake to him, ſurely raped his ſoule. He conceived ſinne, and brought forth a p. 109lye: and he was very big with young, for the lye was very great. Well, yet Chriſt led him gently: He looked on him graciouſly. Chriſt was ſweet, though Peter was ſinfull. Doubtleſſe Peter felt his bones broken by that fall, ſurely he was weake, and that made him weep bitterly: yet notwithſtanding Chriſt was very ſweet in his carriage towards him: And therefore he left ſpeciall word with the Angell, 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 eſpeciall manner (I have prayed for thee, ſaith he) and looked upon him after he fell. Mindes him at the Reſurrection, confers ſweetly with him before the Aſcention, Joh. 20.) Shall I need to adde more, to let you ſee how ſweet Chriſt is to beleevers, weakned by falls into ſin.

'Twas ſingular ſweetneſſe in Chriſt towards thoſe ſeven Churches that fell, and were much weakned by their falls. He looked upon them all, and wrote to them all; and however ſome p. 110paſſages in his Epiſtles to them were ſevere, yet the very writing of them, and the end thereof was ſweet.

I will adde but on Scripture to prove this point, yet more. 'Tis, Iſa. 57.17. For the iniquity of his covetouſneſſe 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 weakneſſe is here, to grow worſe for whipping? yet ſee Chriſt is ſweet for all this. I have ſeene his wayes, and I will heale him: I will lead him alſo, v. 18. Juſt almoſt as 'tis in the text; he will gently lead thoſe that are with young. Covetouſneſſe 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 ſoules Chriſt is ſweet, his carriage kinde; for even thoſe he heales, theſe he leads, and to thoſe he reſtores comforts.

p. 111CHAP. III. One generall demonſtration of the ſweetneſſe of Chriſts carriage to ſinning Beleevers.

HAving cleared the point a little in the intent thereof; and having alſo offered ſomething for the proofe thereof, I ſhall now further demonſtrate the tenderneſſe of Chriſt bowels unto ſin-weakned ſoules, in his carriage unto them both generally and particularly.

Generally. Conſider how that Jeſus Chriſt takes much paines, and lets out mercifull power for the raiſing of fallen beleevers, and for the gathering of wandring Lambs: And this conſidered, demonſtrates Chriſts ſweetneſſe at firſt ſight. Sinning ſoules, Chriſt will not loſe you. Though you through weakneſſe wander from him, hee'l not let you goe: Hee'l walke after you, while you wander; and becauſe hee's ſweet, hee'l gather you from your ſinnes. He that gathers weake Lambs with his great arme, will gather alſo wandring Ewes with his ſhepherds crooke. You know p. 112the parable of the loſt ſheep, Luke 15. it concernes you who have gone aſtray from your Lords fold. Beleever, thou ſayeſt thou haſt wandred in the wayes of ſinne, and art a loſt ſheep (that is loſt in thy owne ſenſe) know thy Shepherd is ſweet, and will not loſe thee, hee'l 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. Hee'l not onelyonly ſtoop to filthy ditches of ſinne into which you fall, and take you out with his armes, but hee'l lay you in his boſome, that he may waſh you with his bloud. He deales not thus with all ſinners; but hee'l deale thus with you. Judas falls into one ☞ ditch, he betrayes his Maſter. Peter falls into another, he denyes his Maſter. Chriſt lets Judas lye, but takes up Peter. Minde this, O ye poore of the flocke! Though Chriſt let Judaſe's fall and periſh, Hee'l gather his Peters p. 113Say now, is not Chriſt ſweet in his carriage towards his owne, even when they ſinne? It may be thy ſoule hath been ſtragling 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 ſoule? It't not very weake? Doth not joy faint, and faith flag? Art not ready to ſay, Chriſt will whip me for my wandring? Hee'l 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. Adde not weakneſſe to weakneſſe: ſay not, Chriſt will never be ſweet more, becauſe I have ſinned now: But know, he is and will be ſweet in this, that hee'l be avenged on the head of ſin, for defiling thee. Hee'l take thee into his heart, and caſt that whereof thou art big out of thine: Say beleevers, after ſinnings, hath not Chriſt made you moſt out of love with ſinne? Have not you hated it after, more then ever you loved it before? Ephraim ſhall ſay, what have I any more to doe with Idols, Hoſ. 14.8. Hath not Chriſt made you, to p. 114defile that which defiled you? and have not you caſt it away as a menſtruous cloath; ſaying unto it, Get thee hence? as 'tis Eſa. 30.22. How hath Chriſt ſhewed all his ſeverity againſt your ſins of which you were big? and how hath he meane while been good unto your ſoules: He hath, and doth deale grievouſly with your ſinnes, deſtroying them; but he deales graciouſly with you, gathering you. Witneſſe to the ſweetneſſe 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 rejoycing? Hath he not dealt with you as with David: when you went aſtray like lost ſheep, did not he ſeeke you? Pſal. 119.176. And when he found you, did he deale with you according to your finfulneſſe? Did he whip you all the way home? Rather did he not lead you gently? Now doth not this demonſtrate undeniably, Chriſts ſweetneſſe to you, O ye ſinfull beleevers! If Jeſus Chriſt, after luſt hath conceived in us, and brought forth ſin, ſhould leave us to our ſelves, till ſinne being finiſhed, ſhould bring forth death, as 'tis Janes 1.15. p. 115If Chriſt I ſay, ſhould deale 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 ſweetneſſe. But this is onelyonly a generall demonſtration; I ſhall therefore adde ſome particular ones.

CHAP. IV. Some particular demonſtrations of Chriſts ſweet carriage unto beleevers weake by ſinning.

THe firſt thing wherein Chriſt declares his ſweetneſſe unto ſinning beleevers 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 ſinne is a priviledge peculiar to Saints: Its childrens 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,

p. 1161. Its Covenant priviledge, promiſemercy, ſo ſaith the Text. If thy children forſake my Law, &c. If they breake my Statutes, &c. [Then] I will viſit their tranſgreſſion with the rod, and their iniquity with ſtripes, Pſal. 89.30, 31, 32. Beleevers, Chriſt deals ſweetly with you, when he chaſtiſeth you after falls into ſin. Hee'l chaſtiſe you with the rod: Its true, hee'l not caſt you off for your ſinnes; no, nor whip you with Scorpions; yet hee'l chaſtiſe you (for every one whom he receiveth after fals, he deals ſo with for the moſt part) His rod (not of iron but) of men, ſhall be upon you; and thoſe ſtripes wherewith hee'l chaſten you, ſhall be the ſtripes of the children of men, as 'tis 2 Sam 7▪ 14. where that in the Pſalme is taken. So that Chriſt deals ſweetly with you, when after your ſinnings he chaſtiſeth you for his Covenant priviledge. And,

2. 'Tis denyed to others: Chriſt deals not thus ſweetly with all ſinners. They ſinne, and are not in ſorrowes as others. Its the thundring voice of wrath (as Origen obſerves) that ſaith, I will not puniſh your daughters when they commit whoredome, Hoſ. 4.14. Sinners commit p. 117whoredome, and are not puniſhed; Saints are but big with young, and chaſtiſed. Indeed thoſe onelyonly hath Chriſt knowne of all the families of the earth, Amos 3.3. foreign Chaſtiſings for ſin are Chriſts viſits of the ſoule.Amos 3:3and therefore he puniſheth them, that is (as the Hebrew word ſignifies) viſits them. Beleevers, Chriſt lets others ſinne, and comes not neare them: Its his wrath. But you fall and ſinne, 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 himſelfe ſweetly unto ſinning beleevers, in that he chaſtiſeth them for their ſins.

Indeed his chaſtiſements are their meltings, they ſerve to purge them from their ſinnes; and how elſe, or what elſe ſhould he doe for the daughter of his people, as 'tis Jer. 9.7. Its the care and tenderneſſe of the husbandman to lop and cut corrupt branches: And its Chriſts care over you (and when he declares it, he ſhews ſweetneſſe to you beleevers) to cut you, either when you are not fruitfull 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 p. 118is a difference between foreign. Its one thing to cut, another thing to cut off. Its maternall and ſweet to give the ſicke childe a Pill (though bitter) to purge out corrupt bumors that hinder health. Beleevers! Chriſt ſhould not be as tender as a mother (and yet he makes himſelfe 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 ſinnes, while he lets others lye, and rot, and periſh, for want of puniſhing purges. But.

2. Chriſt deals ſweetly with ſinning beleevers in that he doth not caſt them off for their ſinnes. As ſinnes before beleeving could not make him to reject them; ſo ſinnings after beleeving, doth not cut off love from them. Though he viſit their ſin with ſtripes; yet nevertheleſſe his loving kindneſſe will he not utterly take from them; nor will he ſuffer his faithfulneſſe to faile, Pſal. 89.33. you breake your faithfulneſſe in ſinning (ſouls) and that is weakneſſe enough; But if you thinke that Chriſt for p. 119your ſinning will take away his love; you make him unfaithful too, and this is greater weakneſſe. 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 breake his Covenant with you. Chriſt ſhould breake Covenant if for [your] ſinnes (O beleevers!) 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 turnes not her out of doores. It may be thou haſt beene weakly wandring from thy Fathers houſe (O beleeving ſoule!) and corruption in the time of thy wandring hath raviſhed thee: thou art big with young, and art afraid to goe home. Thou ſigheſt, I have ſinned; and if I returne, will Chriſt accept of me? Fear it not, goe and try. Hee'l not caſt you out of doores: Though you come with big bellies, (to keep to our Metaphor) hee'l deal gently with thee (though with young) Though thou haſt played the barlot with many lovers, yet returne unto me ſaith the Lord, Jer. 3.1. What though a man would not be ſo ſweet p. 120to his wife, yet Chriſt will be to you. OnelyOnly acknowledge thine iniquity, (and what a poor recompence is that?) and feare not to returne, for Chriſt is married unto thee, Jer. 3.13.19. Happily thy ſins have eclipſed love: but know love remaines ſtill, and in due time it ſhall ſhine againe. The thicke 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 turne to him, and ſay take away all iniquity, and receive us graciouſly Hoſ. 14.2. How parent-like doth Chriſt deale! Say (ſaith the mother) to the offending childe (after ſhe hath in love whipped it) Pray mother forgive me, &c. Chriſt it may be hath whipped thee in love (O beleever) 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 beleevers after ſinnes. As their ſinnings did not cut off his love totally, ſo neither can they keep off the manifeſtations thereof. p. 121Finally, is not Chriſts carriage ſweet to you (Oh ye ſinning ſoules!) 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 childe, after ſhe hath corrected it, and dandle it, and kiſſe it, &c. ſo ſweetly deales Chriſt with his members after their ſinnings. Is his mercy cleane 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 thy ſelf; Thou haſt chaſtiſed me, and I was thaſtiſed, &c. 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 deare childe, ſince I ſpake againſt him, I doe earneſtly remember him, therefore my howells are troubled for him: I will [ſurely] have (i.e. ſhew) mercy towards him. Chriſt cannot hold his love alway in: It muſt, it will burſt out at laſt. Goe and tell Peter. Chriſt cannot hold. I will reſtore comforts to him, Eſa. 57.17. Chriſt muſt be ſweet. Doe you, dare you, can you p. 122deny it O yee ſinners of the ſtock! Is not this ſweet carriage, to …ning beleevers? well,

4 Chriſt is very ſweetly and tenderly affected towards ſinning beleevers, for his is ſad for them, even all the while that he afflicts them. The mothers heart is ſad, even while ſhe whips her childe: and ſometimes ſhe turnes away, and weeps to ſee the childe weep, whom yet ſhe made to weep. Its ſo with Chriſt. He chaſtiſeth for ſin, and when he ſeeth the ſoule weeping under that chaſtiſement; hee weeps too. My ſoul (ſaith he) was troubled for him, Jer, 31.20. foreign i.e. Thus: thus my bowells founded for him. The word ſignifies to ſound as the aroubled waters, or tumultuous people▪ looke as the waters after ſome ſtorme 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 Ephraims bemoaning of himſelf you have not an High-Prieſt who cannot Sympathize (as the word is) Heb. 4.15. No. but hee is ſo ſweet, that he ſympathizeth with you in all thoſe ſadneſſe of p. 123yours, 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 ſeemes a deliverance then would be ſo acceptable as that it would countervaile a deſtruction afterward) its ſaid, his ſoule 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 Chriſts carriage to his ſinning members!foreign The ſame word is uſed Jud. 16.16. and rendred, vexed.Judg 16:16 who ſympathizeth with them in thoſe ſorrows under which they lie for ſins. Chriſt ſighs and weeps with you; O ye ſighing and weeping ſoules. Is not this ſweet carriage?

5 Chriſt carries himſelfe ſweetly unto ſinning Beleevers. In ſpeaking to the father to pardon thoſe ſinnes. When the mother hath whipped the childe her ſelf, huſband faith ſhee, pray forgive it, And thus Chriſt he fees his children (for he is the father of beleevers (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 p. 124forgive 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 foreign that is, our patron who takes our cauſe upon him (as Beza gloſſeth it well) and our foreign. That is, our propitiatory offering, to reconcile the father to us after our ſins. What can hee bee more to ſhew himſelfe ſweet? …deed beleevers 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 behalfe for your failings. And if this be not ſweet, tell me what is.

6 Singular ſweetneſſe ſhines in the carriage of Chriſt toward finning beleevers, in that he takes notice of all that good which is in them notwithſtanding their ſins. Its a mighty failing among the ſons of Adam, that they ſo mind mens vices as they forget their vertues. A little evill makes men ſometime forget a great deal of good: But its not ſo with Chriſt, for he remembers, though but a litle good, notwithſtanding a great deale of evill. Unskilfull men throw away gold, becauſe p. 125of the oare mixed with it, ſo do not artificers. The Lord Jeſus (o beleevers!) knows how to diſcern your gold, though covered with much oare, he can ſee the leaſt of your ſparklings (ye Divine Diamonds) while ye are in the dirt. Its 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 foreign 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 goodneſſe. Thou hateſt the workes of the Nicholaitans, which I alſo hate, Apoc. 2.6. Heere is but a little good, hating bad deeds, and this Chriſt forgets not, but obſerves, although mingled with a great evill, viz. the leaving of firſt love. Chriſt O ye ſinning ſoules, forgets not your graces though weak, when he corrects your corruptions though ſtrong. 'Twas not a litle 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 deale of unbeleif, p. 126which diſcovered it ſelfe, in that deed, what reaſon had they to feare, 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 feare, as to forget their faith: No, he thinds, and mentions their faith though but little: And he ſpeakes of their faith while hee chides their fear, Why were ye ſearefull, O ye of little faith? When you ſin againſt men, they'l bee ſordid, and forgetting al your good, they'l blazon your blame: But when you ſin againſt Chriſt, he is ſweet, and albeit he may ſecretly tel you of your lault (in your owne conſcience) to humble you, yet he'le ſtill remember the grace that is in you. Sining 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 evills but little good, and ſtrong corruptions, but p. 127weake grace: And is not this ſad? Tis true: but Chriſt is and will be ſweet, Hee'l not ſo mind your evill, as to forget your good, Hee'le not forget thy weak grace, though mixed with ſtrong corruption. Though you are weak (O ſoule) by ſin, yet Chriſt will and doth remember your little ſtrength, here is ſweetneſſe indeed.

Laſtly, The brightneſſe of this truth that Chriſt is ſweet unto ſinning beleevers, ſhins in this beam, viz. in that he turns all their ſins to their good, Chriſt makes Sampſon… riddle: truth in beleevers ſouls. Out of the eater there comes forth meat, and out of the ſtrong ſweetneſſe, Judg. 14.14. Chriſt makes the devouring corruptions in beleevers, to become meat for their faith to feed upon, while by killing one he gives ground to beleive the ruine of another, And he brings forth ſweetnes out of their ſtrong ſins, in making grace to ſuper abound, wher ſin did but abound Beleevers, is not this truth? cannot you interpret the ridle of Sampſon in the carriage of your Saviour towards you after ſin. Hath not Chriſt helped you, to ſuck honey (Bee like) from Worme-wood. Have not you O Beleeving Bee been taught by p. 128Chriſt to ſuck the honey of ſinne-hatred, from the Worme wood of ſin-acted! How ſweetly doth Chriſt kindle the Spouſes love even by her coldneſſe? Doth he not cauſe her ſleeping, while he knocked, to end in a healthfull fit of love-ſicknes, when ſhe awaked, Cā. 5.2.8. did not Chriſt make Peters cowardize in denying him to a Maid, turne into courage of owning him before a Magistrate? compate Luke 22.56. with Acts 4.8. How did Peter by the lameneſſe which he tooke in his fall of denying Chriſt, even after (as the Athenians mother told him) learne 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 lov'd the fold more by your wandrings? have not you (A…iah-like) learnt to hate your ſinnes, were then ever you loved them? As children▪ have not you been taught to hate the fire that burnt you? Speak, O ye Ewes that, by the rapes of ſinne have been big with young. Hath not your Shepherd taught you to loath thoſe ſins which raviſhed you? And to keep cloſer to him, ſince your ſtraying from him? Thus you ſee how Chriſt carries himſelf p. 129towards his ſinning Members; And tel me now if in all this carriage there be not ſingular ſweetneſſe.

CHAP. V. Some Reaſons of the Point,

IF now any aske whence it comes to paſſe that Jeſus Chriſt is thus ſweet unto beleevers, even notwithſtanding their ſinnings: The anſwer is eaſie, and the reaſons are.

Firſt, Becauſe of the ſweetneſſe of his nature, as God. Its the nature of God (for his name denotes his nature) to be mercifull 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 termes, iniquity, tranſgreſſion, ſinne, foreignand 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 beleevers. This pardoning fullneſſe of the God-head dwells in him, for in him dwelleth [All] the fullneſſe of the p. 130God-head bodily, Col. 2.9. Chriſt (as God) is mercifull to all ſinners, but (as your Shepherd) he is ſweetly mercifull towards you. But,

2. Chriſt is therefore thus ſweet unto ſinning beleevers, becauſe of all his members theſe are the weakeſt. Sicke men are weaker then healthy children. Many times the mother lets the childe 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 knowes your weakneſſe, O ſoules under ſinne! And he will therefore be ſweet to you, becauſe you are weake. Poyſon cauſeth paine, and paine proportionates pity. You have a pitifull high Prieſt (Beleevers) who meaſures on his pity, according to your paine. foreign. Heb. 5.2.Heb 5:2And becauſe your falling into ſinne, is to you, moſt painfull, hee'l be moſt pitifull Naughty conceptions (ſay ſome) are moſt painfull and dangerous: ſure I am, ſin full conceptions are. Beleevers are never worſe then when big with finne, and Chriſt is ſtill kindeſt to thoſe that are weakeſt.

3. Sathan is moſt buſie with beleevers p. 131when under ſinne; and therefore Chriſt hath the more care of them then. Sathan would faine tempt the ſoule to deſpaire upon its ſinning, and ſhould not Chriſt be very ſweet, ſo it would. Chriſt came to deſtroy the workes of the Devill, 1 Joh. 3.8. Chriſt by his ſweet carriage will deſtroy this worke of the Devill, viz. deſparation, which he ſpecially endeavours in beleevers, after ſinnings. How bitter is Sathan to the ſoule after ſinne? How ſadly doth he buffet it? In what blacke and bloody colours doth he ſet ſinne before the ſoule? How home doth he lay it? And how high doth he aggravate it? In all this he drives to deſpaire. Now Chriſt is at hand to deſtroy this work of Sathan, which he will do, by manifeſting to the ſoule his ſweetneſſe, for that alone keeps the ſoule from ſinking. Beleevers would ſinke under ſinne, but Chriſt prevents it by ſweetneſſe.

4. Chriſt knowes this to be a ſad ſtate for the ſoule to lye under ſinne, and therefore hee is ſweet to beleevers under theirs. Hee was tempted unto ſinne (though without ſinne) and ſo knows p. 132the ſadneſſe of that (as a City that hath been beſieged, though not taken, knows the miſery of a ſiege) and hee experimentally knowes the bitterneſſe of being under ſinne (being made ſinne for us, Haud iguara mali miſeris ſuscurrere diſco. Dido apud Virg.and forſaken of God for that) ſo that Jeſus Chriſt knowing the ſadneſſe of being under ſinne, doth therefore eſpecially ſhew ſweetneſſe to his members in this condition.

CHAP. VI. Some uſes and application of this.

I Would faine that the Propoſition thus proved, ſhould be improved. Its a cleare truth you ſee, That Chriſts carriage is ſweet and tender toward his ſinning members. Now there is ſpeciall uſe which may be made of this. I will onelyonly touch at foure, viz.

An uſe

1. Of Reproofe.

2. Of Comfort.

3. Of Incouragement.

4. Of Counſell.

Firſt, this point is profitable for reproofe, and it ſerves to reprove thoſe whoſe dealings with ſinning beleevers are not like Chriſts. How ſharpe and ſevere p. 133are the dealings of ſome with beleevers for their ſin s. If a beleever be overtaken with ſinne. What unchriſtian carriage doe they meet withall from ſome. How unbrotherly are the exclamations? And how bitter are the aggravations thereof? Thou ſeeſt thy brother ſin: Its doubtleſſe his weakneſſe. But doſt thou deale roughly with him? Is thy carriage ſowre? 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 profeſſe I feare ſome will inherit Chams curſe, for they take his courſe of uncovering the nakedneſſe of fathers and brethren. Ah Lord! was it ever heard, that any who profeſſe 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 doe evill, and not heare of it?

Reſp. Be it ſo, that 'tis true, yet your dealings are not Chriſt-like with p. 134them. Tell him between thee and him alone, thats Chriſts command, Matth. 18.15. And be ſweet to him, in dealing with him, that's Chriſts carriage; know you not what the Apoſtle ſaith? Brethren if any one be overtaken in a fault, ye which are ſpirituall reſtore him in the ſpirit of meekneſſe, &c. Gal. 6.1. Is railing, reviling, publiſhing, and proclaiming errours, and failings of brethren, foreign, i.e. Tenderly put his bone in joynt.reſtoring in the ſpirit of meekneſſe? Hath thy brother broke his bones in falling, and wilt thou breake his heart by ſevere and harſh dealing? Hath he an errour, and wilt thou forget al the truth that he holds, to exclaime of that? Muſt thou forget all his graces, becauſe of ſome corruption? What, becauſe thy brother failes, wilt thou be foule? Becauſe once he did evill, ſhall he never hears well? Be reproved, O ye whom it may concerne: you deale not as Chriſt doth with ſinning ſoules, your reproofes of brethren ſhould be excellent oyles, which ſhould not break their heads, as tis Pſal. 141.5. ſo ſhould you declare kindneſſe to them: And ſo would Chriſts carriage appear in yours, your dealing even with offending and ſinning p. 135beleevers, ſhould be in the weekneſſe of the ſpirit, and in the ſweetneſſe of Jeſus; and if not, you ſin in your dealings, for you are unlike to Chriſt, and to be reprooved for it.

This point is precious, and it may be as a cordiall to falne ſoules. Chriſts 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 doe? I have faild 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 ſoule: 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 doe? will not ſin bring forth death? I have deſerted Chriſt, will not he deſert me? Say man of God, whither ſhall I goe? what ſhall I doe?

Anſ. Stay thy ſelfe (O poore ſoule) upon this point as upon a pillar. Chriſts carriage will be ſweet even to ſinning ſoules. You have a gracious Lord: A p. 136mercifull high. Prieſt. A ſweet Shepherd, who can have compaſſion on them that are out of the way, Heb. 5.2. Hee'l gather thee, O weake wandring ſoule! Hee'l reſtore thee to himſelfe, and comfort to thee. His rod and ſtaffe ſhall comfort thee; with his Shepherds crooke hee'l fetch thee in from wandrings, and with his ſtaffe, hee'l ſupport thee under weakneſſe. Bear up, O ye fallen Saints, Chriſt will bee ſweet unto you; for hee'l heale your backſlidings, and love you freely, Hoſ. 14.4.

Foure ſorts of ſoules in ſpeciall I aime at in this uſe of comfort.

1. Such as are fearfull to ſin. You that ſtand in awe and would not ſinne; you whoſe ſoules were afraid before ſinne, and are now much more afraid after ſinne. Take you this comfort. 'Tis yours, Thou ſayeſt, before I ſinned I was afraid: Its ſight was ſad to me, my heart trembled for feare 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, onelyonly beleeve: Chriſt will deale ſweetly with you: Hee'l ſubdue thine iniquilies, I and caſt all thy ſinnes into the p. 137depth of the Seas, Micah 7.19.

2. Such as are ſorrowfull under ſinne. You beleevers, who goe in blacke; I ſpeake to you, Chriſt is ſweet to ſinning ſoules. Why mourne 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 ſinne, will ſpeedily comfort thee notwithſtanding ſinne. You weeping Peters; Chriſt is ſweet, though you have ſinned in denying him; hee'l ſmile ſhortly upon you. Heare, O ye groaning Pauls! you cry, wretched men that you are; Chriſt came into the world to ſave ſinners, of which you are chiefe: And you ſhall finde ſweetneſſe in his carriage, though there hath been ſinfulneſſe in yours.

3. You who mourne under the filth of ſinne, as much as under the guilt of it. This comfort is yours: you grieve to ſee your ſoules ſo defiled; and you ſay what though I am free from damnation, I am peſtred with defilement. I have a filthy hand, and a more filthy heart. My converſation is dirty, but p. 138my diſpoſition is more dirty. Ah Lord! will a pure Chriſt own ſuch an impure wretch as I?

Q. Will the Lamb without ſpot owne me who am nothing (as it were) but a great ſcab and botch?

A. Yes O ſoule! know thy Saviour is ſweet. He that loved Lazarus, when he lay at the gate of Dives full of ſoares, will love thee; though thou haſt been in thy blood, and hee'l waſh away the filth of thy botches with the purity of his blood. He hath loved thee, and given himſelfe for thee; and he will ſanctifie thee, and cleanſe thee, by the waſhing of water, and by the word, that be may preſent thee glorious to himſelfe, not having ſpot or wrinckle, or [any ſuch thing] Epheſ. 5.27. Rouze up thy ſelfe oh beleeving Soule! who groaneſt at the filth of ſin. Chriſt will be ſweet in his carriage towards thee. But,

4. Its your comfort alſo, who doe mourne under ſins might: who are afraid, now ſin hath you downe, 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. p. 139Thou 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 feare leſt that ſince I have done evill, I ſhall never learne how to doe well. Say not thus, O beleeving ſoule! Jeſus Chriſt is ſweet in his carriage towards his ſinning members. Hee'l not cut off his little toes, becauſe they have been out of the way; but rather make them ſtreight, and keep them in the way.

Saints under ſin remember this point for your comfort; Chriſts carriage is ſweet to his ſinfull members.

Q. May not we mourne for falls into ſin. Is it not lawfull to be ſorrowfull, ſince we have been, yea and are ſinfull?

A. Yes, you may mourne, but not to deſparation; you may be ſad, but not over-ſad. There may be a failing even in mourning for ſin.

Q. Why, when doth the ſoule faile that way?

A. Then when it hinders us from p. 140ſeeing and taſting Chriſt as ſweet. So much ſorrow for ſinne (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. Its one of Sathans ſtratagems, to make us pore ſo long upon ſinne, 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 blinde, and diſ-inables the ſoule from ſeeing Chriſts 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 ſoule!

A. Its forſaking of firſt love, wandring from my beloveds boſome.

Rep. But know though thou haſt forſaken thy firſt love, Chriſt keeps his. He changeth not in his affection, as men doe. 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? Its well thou art aſhamed of it; but yet ſpeake, what is it.

p. 141Anſ. Why, Its adultery, ſpirituall adultery. I am guilty of going a whoring from Chriſt: Alas! ſin hath conceived, and I am big with young, &c.

Reſp. Notwithſtanding know, O ſoule! that Jeſus Chriſt leads gently thoſe that are thus with young: His carriage hath been kinde to others in your caſe, and it ſhall be ſo unto you: Thou haſt played the harlot with many lovers, yet returne againe to me ſaith the Lord, Jer. 3.1. You wandring Ewes, hearken to this ſweet call of your Shepherds pipe, and goe returne unto him.

Oh. But alas, if I could return with weeping, and ſupplications, it were ſomewhat:

Anſ. Why what were it, O ſoule? It were but ſweet, not ſatisfactory. And Chriſt knows how to be kinde, though you know not how to cry. Hee'l love you, and that love ſhall melt you. Beſides, what meane thoſe ſighs of thine? thoſe groans of thine? theſe dolorous queſtionings of thine? Surely they are the breathings of his Spirit in thee, and ſurely Chriſt will be, nay is ſweet unto thee.

Thus you ſee how uſefull for comfort this point may be unto beleevers p. 142overtaken with ſinne. Therefore

3. Let it be for incouragement unto you (O beleevers, who are weake by ſinnings) let it incourage you to goe unto Chriſt, in conſideration of the ſweetneſſe of his carriage to ſuch as you. Jeſus Chriſt calls you, and ſaith, Returne unto the Lord your God, for you are falne 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 hee's a Saviour: As all your ſinnes before converſion, did not keepe Chriſt from comming to you; ſo neither let your ſinnes ſince, keep you from going to him. He is ſtill the ſame in ſweetneſſe, 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 enquire 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 weake of his flocke, and in particular to ſuch as you who are weakned by ſins. Conſider this your Saviours ſweetneſſe, and be incouraged to goe to him, O ye ſinning ſouls.

p. 143Laſtly, Let this doctrine perſwade 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 infolded in the boſome of Jeſus, who as yet were never Lambs nor Ewes in Chriſts fold. Conſider the ſweetneſſe of this Shepherd, and come into him. Sathan deales 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 hee'l be really ſweet, if you come into his flock, even notwithſtanding your ſins. Thou lookeſt into Chriſts fold, and thou ſeeſt it hedged, and fenced all about to keep you in from ſin, and this keeps thee from entring: But oh! let it not. Chriſt indeed is unwilling that any of his ſhould wander, and if they be unwilling too, its well. And if they wander, hee'l fetch them in, it may be with his Shepherds dog (ſome affliction) but yet hee'l not be (as we ſay) dogged himſelfe: No, he is, and will be ſweet. It may be p. 144now Sathan ſmiles, and is pleaſant to you while you ſin, but know hee'l be bitter in the end: He that ſings Cyrene-like now, will devoure Lyon-like at laſt. Hee'l torment you and vexe you, and be burning and bitterneſſe to you. Oh come in therefore to Jeſus Chriſt, let him be now the Shepherd of thy ſoule: And know then, hee'l be ſweet in endeavouring to keep thee from ſin, before thou commit it; and hee'l 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 flocke, eſpecially the ſinning ones; might perſwade the hearts of ſome ſinners to come in unto his fold.