A Commentary on 1 Peter 1-3, Exposition of chapter 2 · Exposition of verse 3
Verse 3.
Because ye have tasted, that the Lord is gracious, or bountifull.
THese words containe the fourth reason to perswade to the desire after the word, and it is taken from the experience they have had of the goodnesse of God, comforting them in the word: If ever they tasted the sweetnesse of the word, they must needes have an appetite to it.
In these few words there are divers points of Doctrine to bee observed and explained: as namely.
First, that God is gracious.
Secondly, that God doth graciously sweeten the word to his people: as God doth shew his graciousnesse in the word.
Thirdly, that, where there is a true taste of the sweetnesse of the word, there the soule growes in grace.
Fourthly, it is but a taste of the sweetnesse of God which can bee bad in this life.
Fiftly, many live in the church, and yet never taste of the sweetnesse of God and his word.
Sixtly, it is a singular shame for such as have felt the sweetnesse of the word, to faile in their desire after it.
For the first. Where the Lord is praised for graciousnesse, by the word used in the originall here, it is to occasion in us the admiration of the goodnesse of Gods nature. For in this one word are many distinct praises imported: As
Wherein Gods graciousnesse is …cene.First, that he is free, and doth what he doth, freely, without respect of merit, or desert in men: and this is one thing, which if we find, should much incite us to regard what hee saith, or requireth of us. By this Argument are men called upon, Isaiah 55.1.2, 3.
Secondly, that he is kind to his very enemies. For so the word is applied: Luke 6.35. and questionlesse it should bee a great thing to perswade with a man, when he comes to the word, to regard it with much affection, if he know, that God thereby will doe good to his very enemies: and that in that ordinance, God is wont to shew the mirror of his mercy, in revealing his love, and communicating the blessings of his Gospell to such, as come into his presence with hatred of their owne waies.
Thirdly, that he is courteous, and in a speciall maner kind to, and fond over his owne people with incomprehensible indulgence: the word is rendred Courteous, Eph. 4.32. And all ages must wonder at this kindnesse of God in Jesus Christ, Eph. 2.7. And thus hee delivereth his servants from their feares, Psal. 34.3, or 4.
Fourthly, that he is bountifully and liberall, and giveth plentifully: so the word is used and given to God, Rom. 1.5.
Fiftly, th… hee is gentle and easie to bee intreated, or prevailed withall. Hence, that his yoke is said to be easie: Matth. 11.30. where this word is transtated …: … hereof … the word, rendred gentlenesse: Gal. 5. …2. and thus he is said to be marvelous kind in hearing praier: Psal. 31.21, 22. and 34.4. 6, …5.
Sixtly, that he … not upon respect of persons, and thus he regards the poore: Psal. 68.10. and will not disdaine to teach sinners his way: Psal. 25.8.
Seventhly, that he is sweet: that is, wonderfull comfortable, pleasing, and filling with delight.
Eighthly, there is one specialty of Gods goodnesse, to which this word is applied, and that is, the accepting of the Gentiles to favour, when the Jewes were cut off. Rom. 11.
Vse. The use of this point is various: For,
First, It should kindle in us admiration: All ages should gaze and wonder at such matchlesse good nature, and kindnesse in God: Ephes. 2.7.
Secondly, it should break our hearts with sorrow and repentance for our sinnes, to thinke of it, that wee offend a God so kind, so good, so bountifull: Rom. 2.4. Hose. 3.5.
Thirdly, it should perswade with men, that never felt this, to taste and see how good God is, Psalme 34.
Question. What must we doe, if we could, or might taste of this sweetnesse of Gods nature?
Answer. The Prophet David tels us of two things: Psalme 34. First,What we must doe to taste the goodnesse of God. thou must pray unto him, and make him thy refuge in all distresse: Secondly, and thou must put thy trust in him, and then certainly thy face shall be lightned, and thou shalt not be ashamed: and I may adde two things more. First, Thou must love his Word, waiting upon him in his Sanctuary. Secondly, and yeeld thy selfe over to bee his servant, and thou canst not faile to find this goodnesse of the Lord.
Fourthly, it should inflame affection in the godly: they should fall in love with God. Oh love the Lord, all ye his Saints, Psal. 31.19, 21, 33. VVhat can more draw affection, then sweetnesse of nature?
Fiftly, it should perswade all Gods servants to live by faith, and not through unbeleefe in the time of affliction, or temptation to dishonour God. VVhy saist thou, thy way is past over of God? Or why saist thou, the Lord hath forgotten, or will not forgive? Esay, 40.27. &. 49.15, 16. Exod. 34.6, 7.
Sixtly, it should kindle in us a vehement desire to imitate so sacred a nature, and continually to strive to bee like the patterne in God for curtesie, Eph. 4.32. kindnesse, 2 Cor. 6.6. and all loving behaviour, Colos. 2.12. 1 Cor. 13.4. and easie to bee intreated, Iam. 3.17. and love to our enemies, Luke 6.35. VVe should be followers of God, Ephes. 5.1. wee should beare his image especially herein. Col. 3.10.
Seventhly, How should our hearts be satisfied, as with Manna, when we feele this sweetnesse of God to us in particular, either in the word, or prayer, or in his workes? wee should even bee sicke of love, our sleepe should bee pleasant to us, and our hearts filled with gladnesse. VVhat greater felicity can there be, then that such a God should love us? Psal. 63.6. Ierem 31.26. Ca…ic. 2.5. or 6.
Eighthly, we should be carefull, when we have felt this sweetnesse of the Lord, to preserve our selves in this communion with God, and abide in his goodnesse, as the Apostle useth the Phrase, Rom. 11.20.
Lastly, it should much affect with sorrow and shame. all impenitent sinners, and that in two respects. First, because they have lost their time, and lived without the sense of this sweetnesse in God, the Apostle, Tit. 3.5. useth this Phrase, The bountifulnesse of God appeared. The word shined as the S…n…e doth in the rising: which imports, that the world was nothing but darknesse, till men found by experience the goodnesse of God. Secondly, because they have so long offended a nature of such infinite goodnesse, this will prove a grievous aggravation of their sinne and misery. For such a goodness so provoked, will turne into extreme fury: Mercy abused will be turned into unspeakable fierceness of indignation, as appeares Deut. 29.19,20. and Rom. 2.4, 5.
Doct. 2.The second Doctrine is, That God doth gratiously sweeten his Word to his people, or God doth shew his graciousness especially in his word. Hence it is, that Gods servants have acknowledged the word to be sweeter then hony and the hony combe. Psal. 19.10. and 119.103. and the holy Ghost compareth it to feasts, yea royall feasts, Esay 25.6. Prov. 9.4. Luk. 14.17. and the Apostle acknowledgeth a savour of life unto life in the word, 2 Cor. 2.14.
The consideration whereof should teach us divers duties.
First, to labour to finde the word so unto us, to seeke this sweetness in the word: and to that end wee must mingle it with faith, else there will be no more taste in it then in the white of an egge: and besides, we must come to it in the tediousness of our owne vileness.Note. For we are never fitter to taste of Gods grace, then when we are dejected in the true feeling o… our owne unworthiness. God will give grace to the humble. And further, wee must get an appetite or affection to the word. For the full stomacke loatheth an hony-combe, but to the hungry soule every little thing is sweet. Proverbs 27.7. and lastly, we must take heed, that wee marre not our tastes before we come, as they doe, that have sweetned their mouthes with wickedness, and spoyled their rellish with the pleasures of beloved sinnes, Iob 20.12. Such as live in the delight of secret corruptions, even th…y that account stoln waters sweet, may be the guests of Hell, but Gods guests they are not: onelyonly they that overcome eate of the hidden Manna. Rev. 2.
Secondly, when we have found hony, let us eate it. Prov. 20.13. That is, if the Lord be gracious unto us in his word, let us with all care receive it into our hearts, and with all affection make use of it. Lose not thy precious oportunitie.
Thirdly, it should teach us in all our griefes and bitterness to make our recourse to the word to comfort and sweeten our hearts against our feares and sorrowes. For at this feast God wipes away all teares from our eyes, Esay 35.6, 8.
Fourthly, the sweetnes of the word when we feele it, should satisfie us, yea satisfie us abundantly. Wee should give so much glory to Gods goodnesse, as to make it the abundant satisfaction of our hearts, Psal. 36.6.
Fiftly, Yea further: we should labour to shew this sweet savour of the word in our conversations, by mercy to the distressed, by gracious communication, by our contentation, and by all well-doing, that the perfume of Gods grace in us may allure and affect others, that the very places where wee come may savour of our goodnesse even after wee are gone.
Sixtly, we should bee alwaies praising of God for the good things of his Sanctuary, acknowledging all to come from his free grace without our deserts, Psal. 84.4. entertaining his presence with all possible admiration, saying with the Psalmist, O Lord, how excellent is thy goodnesse! Psal. 36.9.
Seventhly, wee should pray God to continue his goodnesse to them, that know him, and to vouchsafe us the favour to dwell for ever in his house, Psalm 36.11.
Eighthly, and constantly the experience hereof should set us a longing: our soules should long for the courts of Gods house, and our hearts cry for the daily bread in Sion, and we should constantly walke from strength to strength, till we appear… before God in Sion, Psalm 84; and the rather, because, besides the sweetnesse, there is a plentifull reward in keeping Gods word, Psalm 19.20.
Secondly, from hence we may be informed in two especiall things.
1. Concerning the happinesse of the godly in this life, notwithstanding all their afflictions and sorrowes. Thou seest their distresses: but thou seest not their comforts. The stranger doth not meddle with their joyes. Oh how great is the goodnesse of God, in giving his people to drink out of the rivers of the pleasures in his house, when he makes their eies to see the light in his light! Psal. 36.8, 9. Psal. 65.4.
2. Concerning the office of Gods Ministers. They are the perfumers of the world: the Church is the perfuming-pan: and preaching is the fire that heats it: and the Scriptures are the sweet-waters. Or, the Church is the mortar: preaching, the pestle: and the promises of God in Christ are the sweet spices; which, being beaten, yeeld a heavenly and supernaturall smell in the soules of the godly hearers, 2 Cor. 2.14, 15. But, then, Ministers must take heed they corrupt not Gods VVord; and see to it, that their preaching be in sincerity, and as of God, and in the sight of God in Christ, and with demonstration of the truth to mens consciences, 2 Cor. 2.17; else, any Preacher will not serve the turne. And in both these respects, Ministers have reason to cry out with the Apostle, Oh! who is sufficient for these things? If every Sermon must leave so sweet a savour behind it in the hearts of the hearers, and in the nostrils of God too, who can bee (without the speciall assistance of God) fit for these things?
Lastly, this may serve for singular reproofe and terror to the wicked, and that in divers respects. First, for such as are mockers, and call sweet sowre, that is, speake evill of the good word of God: Secondly for the miserable neglect of that they should account the life of their life. Alas▪ whither shall we goe? or what is this miserable and wretched life, if we want the sweet comforts of the word? To dwell without the word, is, to dwell in the parched places of the wildernesse: and this Ministery is the more dangerous in such or to such as are daily invited, and have all things ready made, and yet will not inwardly obey Gods calling, nor profit by the meanes, but find excuses to shift off the invitation of God. How justly may that curse be inflicted upon them, these men shall never taste of my supper? Luke 14.17. &c. 24.
Thus much of the second doctrine.
Doct. 3. The third doctrine out of these words may be this, that such as find a true taste of the sweetness of God in his VVord, may conceive hopefully, that their soules doe and shall prosper and growe. There is no doubt to be made of our growth, if once we come to feele the sweetnesse of the VVord. For the clearer understanding of this doctrine, I must answer two questions.
Quest. First, what this true taste is.
Secondly, whether this taste may not be in wicked men.
Answ. For the first. A true taste of the sweetnesse of the VVord, and Gods graciousnesse in it, may bee knowne both by the cause, and by the effects. The cause of this taste is faith: for, by faith onelyonly doth the soule taste.A true taste is scene by the cause and effects of it. Or that thing that raiseth so sweet a rellish in our hearts, is, a perswasion in particular of the graciousnesse of God to us, even of that graciousnes which the VVord doth discover. The effects of this taste are three. For, first, it revives the heart, and raiseth it from the dead, and frames it to bee a new creature; working an unsained change in the heart of man from the world and sinne, to the care of Gods glory, and salvation of their owne soules: and thus it is called A savour of life unto life, 2 Cor. 2.15. Secondly, it sesleth in the heart an estimation of the VVord and spirituall things, and the assurance of Gods favour of all earthly things in the world, Phil. 3.9. Psal. 84.10. Thirdly, this taste workes a heavenly kind of contentment in the heart: so as the godly, when they have found this, are abundantly satisfied, they have enough, Psal. 36.10. and 95.4.
For the second question concerning wicked men, and their rellishing of the sweetnesse of the VVord, I say two things. First, that the most wicked men are without spirituall senses, and finde no more taste in God or his VVord, than in the VVhite of an egge: they savour not the things of the Spirit, Rom. 8. 1 Cor. 2.13. Of this afterwards. But yet it may not be denied, but that some wicked men may goe so farre, as to taste of the good VVord of God, and of the powers of the life to come, and of heavenly gifts, as the Apostle granteth, Heb. 6.5, 6.
Quest. Now there-hence ariseth a great question: what should bee the difference betweene this taste in wicked men, and the true taste in godly men?
Answ. For answer hereunto, divers differences may be given.
Wherein the taste of wicked men and the godly differ.First, in the things tasted there is a difference. For, wicked men may have common graces, yea, and miraculous gifts too, by imposition of hands, (and these are a great taste given them of the glory of Gods Kingdome) but they never taste of saving graces; or if a taste of saving graces were granted, yet they taste as it were of the River running by them, but not of the Fountain; whereas the godly have the very Spring of grace flowing in them.
Secondly in the time of tasting, This taste in wicked men is but for a season, it cannot hold long in them: and therefore is their faith and joy said to be temporary: whereas godly men may keep their taste to their dying daies, not only in the gifts of saving graces, but in the very sense of the sweetnesse of Christ, and the word too, &c.
Thirdly, in the manner of tasting. For, wicked men may taste of the Gospell and Religion by senses, or by a dimme kind of contemplation, or by a sudden illumination, as by a flash of lightning; but they cannot taste with their hearts clearly by Faith: Or thus, wicked men may, in the generall, taste; that is, know, and believe that the Mystery of Christ is true; but they cannot taste, or know this Mystery, with particular and sound application, as theirs.
Fourthly, in the grounds of this taste or delight: For a wicked man perswaded by false reasons, setled in the common hope, or transported with an high conceit of some temporary and common gifts and graces, may be much delighted and joyed in the word, and the thought of going to heaven for a time; but he never rightly applyed the promises of grace in Christ, nor doth he ever possesse so much as one infallible signe of a child of God.
Fiftly, in the effects and consequents of tasting: for,
1. A wicked man may taste, but he never digests: an evill conscience casts up the food againe, or choakes and poisons it: whereas in godly men their taste abides in them, and they digest the food they receive: The vertue of it continues with them.
2. A godly man is transformed, and made another man by this taste, so is not the wicked man: it is not a savour of life to the wicked.
3. A true taste in the godly, workes, as is before noted, a high estimation, and sound contentment: so as the godly place the felicity of their lives in this communion with God, and his word: But that can never a wicked man doe.
Sixtly, and lastly, wicked men may seeme to taste, and yet doe not: Many men professe Religion, and delight in the word, and in Religion, and so religious duties, who yet never did attaine to it, but constantly found a wearinesse, secret loathing, and many times a secret and inward ill savour in the word, and in the duties of Religion: so as the taste is more in their mouthes when they talke with others, then in their hearts when they are afore God.
It will not be amisse particularly to cleare that place in the Hebrewes in all the three instances of tasting.
First, they are said to taste of heavenly gifts:How far the taste of wicked men may goe. so they doe when they have common graces, as sometimes some kindes of faith, joy, hatred of some sinnes, love of Ministers, or some godly praises for some ends, &c. Or when they have miraculous gifts confirmed by imposition of hands, or otherwise, as they had in the primitive times; and these gifts are excellent and heavenly, because they are mighty by the Spirit of God, and came downe from the Father of spirits: but saving graces they cannot have.
Secondly, wicked men may taste of the Spirit and good Word of God, by feeling some sudden flashes of joy, either out of admiration of the meanes of delivering, or frō some generall conceit of the goodness of Gods praises, Iob 23.12. and the happiness of the godly, Psal. 119.23, 24, 50. But they can get no such taste of the word, as to desire it as their appointed food constantly, Psal. 119.14, 72. Or to make it their greatest delight in affliction; or to love it above all riches; 1 Thes. 1.5. or to receive it with much assurance in the holy Ghost; or to redresse their wayes by it, Ps. 119. 9, 45, 59. so as the taste of the word, should put out the taste and rellish of sinne: For, let wicked men be affected as much as they will, their taste of sinne will remaine in them. I meane the taste of their beloved sinnes; nor can he deny himselfe,and forsake his credit, friends, pleasures, profits, much lesse life it selfe for the Gospels sake Mark 10.29.
Thirdly, wicked men may taste of the powers of the life to come, by joying at the thoughts that they shall goe to heaven, and pleasing themselves in the contemplation of it. But it is still a false taste, for they have no sound evidence for their hope, nor doe any marks of, a child of God app…are in them, nor can they alledge one sentence of Scripture, rightly understood, for the meanes of it.
The use of all this may be threefold.Vse.
First, for Tryall. All men should seriously try their estates, in respect of this taste, by pondering upon what is before written concerning the nature and differences of it.
Secondly, it should worke exceeding thankfulnesse to God, if wee have found this sound and secret taste in the Word; we should every one and for ever, say, In the Lord will I praise his Word, Psal. 56.
Thirdly, Here is matter of terror unto wicked men, and that first, to such of them that never felt any sweetnesse in the Word. How should they be amazed to thinke of it, that God doth from Sabbath to Sabbath restraine his blessings from them, and, as contemning them, to passe by them, and take no inward notice of them? 2. But especially here is unspeakable terror to such as have had that taste in the sixt to the Hebrewes, if they should ever fall from it, as is there mentioned. For, if this taste goe out of thine heart, take heed of the sinne against the holy Ghost: For at the losse of taste, begins that eternall ruine of these men. If thou be not warned in time, thou maist come to such a condition, as it will be impossible for thee to bee ren…ed by repentance, Heb. 6. 5, 6, 7.
But least this doctrine should be misapplied, as it is sometimes by such as are distressed with Melancholy or vehement affliction of Spirit; I will a little more fully cleere the secret of that place, about the sin against the holy Ghost; and therefore wish that these things be observed.
Divers things noted for clearing the sin against the holy Ghost.First, that it doth not follow necessarily, that whosoever hath that taste there mentioned, shall not be saved: for men may have that taste, and finding it ineffectuall, goe on till they find a true taste: That taste is dangerous, if men fall away; else there may be good use of those tastes: For, it brings men neare the kingdome of God, and makes preparation for true Grace.
Secondly, that the sinne against the holy Ghost cannot be committed but by such as have beene enlightned, and have set themselves to attend upon the Word, either by solemne profession outwardly before men, or by inward attendance upon it. Two sorts of men in our times are in danger of this sin, that is, Hypocriticall professors: and those they call the wits of the World, who afterwards fell to all Epicurisme.
Thirdly, that the failing away there mentioned, is not to bee understood of any particular falling into some one, or a few sinnes; but of an universall falling away from the care of all godlinesse, and into such a condition, as to dislike no sinne, as it is sinne, and to believe from the heart no part of the Gospell, nor be afraid to wallow in the sinnes, which formerly hee in a sort repented.
Fourthly, there is in them a personall hatred of the Sonne of God; they doe with the Iewes, as much as in them lieth, crucifie him againe, loathing him, and inwardly swelling, or fretting, against the doctrine of Christ, and striving as farre as they dare, in his Ordinances and people, to put him to shame by scornings and reproaches, or what way else they can, Heb. 6.6. and Chap. 10.29.
Fiftly, they abhorre from their hearts the graces of the Spirit, and loath them in the godly; despighting the Spirit of grace, Heb. 10.29. so as they persecute, to their power, the truth; being carried with incurable malice against it.
And thus of the third Doctrine.
Doct. 4.The fourth Doctrine that may be gathered out of these words, is; that it is but a taste of the sweetnesse of God we can attaine to in this life, we cannot reach unto the thousand part of the joyes of Gods presence and favour, in this world. These are part of his waies, but how little a portion is heard of him! Iob. 26. ult. Eye hath not seene, nor Eare heard, nor heart of man perceived the things, which God hath prepared for them that love him, 1 Cor. 2.9.
The comforts we feele in this life, may well be likened to the taste, both because wee have them but in small quantity, and because they are quickly growne out of sense; they are but of short continuance.
There may be three uses made of this point.
First, it may quiet them that complaine out of Scruple of Conscience, that their joyes they have, be not right, because they are so quickly lost; whereas they must bee informed, that the comforts the best men can get in this World, are but a little …, given out of the Rivers of Gods plea….
Secondly, it should make us the more out of love with this life, and kindle in us the love of the appearing of Jesus Christ. Why desire wee to live so king o… Earth, where we must drinke downe continually the bitter … and …o…row; and can get but now and then the taste of the comforts of a better life? Why long we not to enjoy those pleasure… for evermore? Psal. 17. ult. Yea, we may know how good it is to be in Heaven, by the taste we have sometimes on Earth. If it doe us such unspeakable ease and joy to … of the s…eetnesse o… God for a little moment? Oh how great then is that goodnesse, God hath … up from them, that feare him: Psal. 31.19.
The smalnesse of the quantity, and shortnesse of the continuance of our tast of the graciousnesse of God on earth, should make us to use the meanes of communion with God, with so much the more servency, and frequency, and humility.
Doct. 5. A fifth doctrine is, that many in the Churches of Christians never so much as tasted of the sweetnesse of Gods grace and word, and that may bee a cause why the Apostle speakes with an If, as knowing it was a great question whether many of them had had experience of the sweetnesse of the Word.
Question. Now if any aske what should be the cause that many Christians have so little sense of the sweetnesse of the word, and Gods graciousnesse and goodnesse in the Word.
Answer. I answer that it is:
First, with many so,The causes why so many have little or no taste of the word. because they want the ordinances of God in their power and life of them. They want powerfull preaching: some congregations have no preaching at all, and many that have preaching, have it not in the life and power. The spices of the word are not beaten to the smell as they should be. 2 Cor. 2.15, 16.
Secondly, In others, because the tast of the pleasures, and profits, and lusts of the world are in their hearts when they come to the word, and so by the cares of life all sense of sweetnesse is beaten out. Mat. 13. Luke 14.24.
Thirdly, It is in the most, because they consider not their misery in themselves, nor remember their latter end. A man never knowes the sweetnesse of Christ crucified, till he be pricked in his heart, and afflicted for his sinnes and forlorne estate in himselfe by nature: and till men know how to number their dayes; they will never apply their hearts to wisdome, Psal. 90.12.
Fourthly, some men are infected with superstition, and the love of a strange god. They prepare a table for the troope, and therefore are hungry when Gods servants eat, and vexed when they sing for joy of heart. They cannot feele the sweetnesse of the Gospell, their hearts are so poisoned with secret popery, Esay 65.11, 13.
Fiftly, Some men tast not of wisdomes banquet, because they leave not the way of the foolish. All sense is extinguished by the evill company they keep. Prov. 9.6.
Sixtly, Too many Christians are poisoned with some of the sins mentioned in the first verse of this Chapter, and that destroyes both tast and appetite in them.
Seventhly, Some are fearefully delivered to a spirituall slumber, the Justice of God scourging their impenitency and disobedience, that made no use of his judgements, and the remorses they felt before; and so are in the case of the Jewes, Rom. 11.
Eighthly, Because God doth for the most part reserve these tastes, as the onelyonly portion of his owne people: and therefore never wonder, though the common multitude attaine not to it. Psal. 36.8, 9.
Lastly, the best Christians are often much restrained in their tast of the sweetnesse of Gods favour and presence, because they are not carefull enough to attend upon God in his ordinances: they doe not seeke God, and strive to finde Gods favour and presence in the meanes: they heare and pray loosely, with too much slacknesse and remisnesse of zeale and attention.
The consideration hereof should serve much to humble and melt the hearts of such as feele this to be their case: they should be afraid and tremble at the judgements of God upon them herein, and feare their owne case, and by speedy repentance make their recourse to God in the Name of Christ, to seeke a remedy for their distresse.
And to this end,
1. They should gather a Catalogue of all such sins as they know by themselves, for which they might most feare Gods displeasure; and then goe in secret, and humble themselves in confession of those sinnes, striving till the Lord be pleased to give them a soft heart and sensible sorrowes. This course will both marre the rellish of sinne, and besides, it opens the fountaine of grace and joy in the heart of a man. Hos. 14.3, 5. Mat. 5.6.
2. They should there attend with all possible heed to the Word of the Lord, hearing it as the Word of God, and not of man; with this sincere covenant of their hearts, to doe whatsoever the Lord commands: and then the Lord will not long with-hold himselfe.
Secondly, the godly that finde this sweetnesse in the Word, should be so much the more thankfull for the gracious entertainment God gives them in his house, in that he hath not, nor doth deale so with thousands of Christians, as he deales with them.
Doct. 6. The last doctrine is, that it is a shame for such Christians as have felt of the sweetnesse of the Word, to lose their appetite, or any way to abate of their company in resorting, and constancy of desire after it, or estimation of it. This answers to the maine scope, because these words are brought in as a reason to excite appetite. The remembrance of the good we have found in the house of God, should make us love it still, though we doe not alwayes speed alike: wee should beleeve that God will returne, though he hide his face for a time. Such Christians then must beare their shame, that have lost their first love; and repent, lest God take away the Candlestick from them.