A Sincere Believer Comforted and Encouraged — Robert Dingley

A Sincere Believer Comforted and Encouraged · Robert Dingley

DIVINE RELISHES OF Matchleſſe Goodneſſe.

PSAL. 34.8. the former part.

O taſte and ſee that the Lord is good▪ Bleſſed is the man that truſts in Him.

THIS Book of Pſalmes,1. Of the book of Pſalmes. which for the moſt part was penned by David, is called by ſome, The Anatomy of the Soule: For herein we ſee all the poſtures and conditions of Gods ſervants lively expreſſed in very excellent patterns. We find them ſometimes mourning for ſin, and ſin ſtraights; otherwhiles rejoycing in deliverances, & boaſting in the ſmiles of Chriſt; now putting forth their longings after God, and dependance on him: anon their joy in God, and care to pleaſe him: ſometimes earneſt for themſelves, by and by for the Church. This variety of Hymnes ſtands upon record, that in publick and privat Services, we might uſe them according to ſeverall occaſions, not onelyonly by reading and meditating on them, but alſo by ſingingaSee Mr. Cotton on this ſubject. See 2 Chron. 29.30. Matth. 26.30. Jam 5.13. Col. 3.16. of them.

2. Of this Pſalm the occaſion of it.The occaſion of this Pſalm you find in the Title prefixt (which is as truly Scripture as the reſt of the Pſalme,) A Pſalme of David when he changed his behaviour before Abimelech, who drove him away and he departed. 1 Sam. 21.12, 13.David being in continuall feare of his life, by reaſon of Sauls cruelty, flies to Gath, a Citie of the Philiſtims: Doubtleſſe there he hoped to have ſojourned unknown, and although he could not but apprehend much danger in flying thither, bybArthur Iackſon on the place. reaſon of the many victories he had obtained over the Philiſtims, and for killing Goliah (who was of Gath;) why yet ſuch was Sauls wrath, and Davids feare, that he had more hope of ſafety there, then in the land of Iſrael. Well, but David is fallen out of the pan into the fire; for no ſooner is he got thither, but the ſervants of King Abimelech cAbimelech a cōmon name to the Philiſtian Kings, as Pharaoh to the Aegyptian(whoſe proper name was Achiſh) diſcover, apprehend, and carry him before the King. And now David was put to his ſhifts, his plot was this, He changed his behaviour before them, and feigned himſelfe mad, he ſcrabbles on the doores of the gate, and lets his ſpittle drivell on his beard. See the deſired effect, Achiſh frownes upon his ſervants, ſaying, Lo, you ſee the man is mad, wherefore then have you brought him to me? Have I need of mad men, that ye have brought this fellow to play the mad man in my preſence? So David departed thence, and eſcaped to the Cave Adullam.

From all which you may note foure things.

1. That Saints going on in Gods wayes, Note. 1 See Heb. 11.36, 37.may be brought into wonderfull ſtraights, and be put to very ſtrange ſhifts.

This God ſuffers to try them, Reaſon. and to ſet Faith, and Patience, and Prayer a-work, to heighten his glory, and their thankfulneſſe in the deliverance, and to make Heavens joyes the ſweeter at laſt.

Judge not ſuch as are brought into ſtraights, Ʋſe. 1 as though they were dLuke 13.2.4.greater ſinners then others: you ſee it may be the portion of Gods own children, keeping in his own wayes.

Gueſſe likewiſe what perplexities are treaſured up for unſanctified wretches, Ʋſe. 2 that goe on in ſin,e1 Pet. 4.13. where ſhall the ungodly and ſinner appeare?

2. Note. 2 There isfvid. Salt marſh of this ſubject a lawfull kind of policie which holy men may uſe without ſin, for their owne ſafety and preſervation. The Scripture abounds with examples, 1 Sam 26.12.21. Judg. 3.19. Joſh. 8.4. cum mul…is aliis.

Reaſ. They are bid to be wiſe as Serpents, and they have need of policie, for they live as ſheep among wolves.

1. Ʋſe. 1 To ſilence thoſe that ſay, Religion dulls mens wits, and makes them fools and ſots, voyd of ingenuity; whereas Religion doth not aboliſh, but refine wit and policy, that they be not extravagant.

2. Ʋſe. 2 This pleads not for ſinfull craft, and Machiavilian jugling, which is ſo riſe in our dayes, that ſome ſtick not to ſay, The Jeſuits are fooles to us.g2. Cor. 4.2.

3. Note. 3 God many times ſoh2 Sam. 15.31 Iſai. 54.17. infatuates his enemies, that they let ſlip great advantages for the ruine of his friends.

That ſo (when it is too late) his enemies may ſee their folly, Reaſon. & gnaw their tongues for vexation; and his friends ſo eſcaping asiPſal. 124.1, 8. a bird out of the ſnare, may ſee Gods wiſdome, and acknowledge his goodneſſe.

Let enemies be warned no longer to engage againſt the holy Wayes and Ones of God: Ʋſe. 1 forkPſal. 2.10. he can blind their eyes, and infatuate their counſels.

Let Beleevers belPhil. 4.6. carefull in nothing, Ʋſe. 2 GOD can relieve them in the greateſt ſtraights, and commonly a Saints extremityg 2 Cor. 4.2. is the Lords opportunity.

4. And laſtly, Note. 4 on all occurrences tending to our deliverance, we muſt not ſacrifice to our own nets, to our policie or wit in contriving things, but lay hold on the opportunity to admire and bleſſe God: So did David. From this deliverance aroſe the 34 Pſalm.

God deſerves and expects this from us, Reaſon. 'tis all the rent we pay unto him for all ou… mercies: it tends to his glory and ou… good, it is the worke of heaven, and ſo ſhould be our delight. And therefore

Let us bluſh at our unthankfulneſſe, Ʋſe. and ſetting up the Idols of our own wit and in duſtry, as though the Creature could act without God; and remember to throw aſide all the praiſe for him, that will not give him mIſaiah 2.48.glory to another,

3. Of this verſe and the coherence in the firſt place.For the Text that I have culd out of this Pſalm, we ſhall examine the coherence, and then the words themſelves.

1. The coherence, which ſtands thus, David bleſſeth God for this deliverance, and perſwadeth others to taſte him and truſt in him.

I nVerſe 1.3.4, 6, 7, 1.will bleſs the Lord at all times, & his praiſe ſhall continually be in my mouth, &c. O magnifie the Lord with me, and let us exalt his name together. I ſought the Lord and he heard me, and delivered me from all my feares. This poore mancried, and the Lord heard him, and ſaved him out of all his troubles. The Angell of the Lord encampeth round about them that feare him, and delivereth them. O taſte and ſee that the Lord is good: bleſſed are all they that truſt in him.

The notes from the coherence are three.

1. The preſence of Angels encamping round about Beleevers, Note. 1 ſhould raiſe up in their ſpirits an holy ſecurity in troubles, and make them taſte and ſee how good the Lord is. For,

1. 'Tis Angell (in the ſingular number) but he ſpeaks of an Hoſt, elſe how could he encamp,1 Kings 10.22 & 1 Chron. 11.4. & Pſal. 105 33, 40. Heb. 12.22. and often in the Hebrew one is put for a multitude. You read of an innumerable company of Angels. And when there is mention of particulars ofoPſal. 68.17, twenty thouſand, & thouſands of thouſands. This glorious Hoſt encamps round about the people of God. And ifp2 Reg. 19, 35 one Angel in a night made ſuch havock among their enemies, as to ſlay an hundred fourſcore and five thouſand Aſſyrians. then why ſhould we doubt but huge Hoſts of theſe are able to guard the Church and ſubdue their enemies; eſpecially conſidering that.

2. This is their office, as you ſee Heb. 1.14. and Pſa. 91, 11. TheqAngeli in hunc finem creati ſunt ut ſerviant. Calv. work of Angels is to attend and wait on the heires of glory, and beare them up in their hands, leſt they daſh their feet againſt a ſtone, viz. leſt they come to any evill.

Reaſon 3 3. They can do nothing without power & commiſſion from God: if Chriſt would not worke without a commiſſion, much leſſe dare Angels that are meere Creatures. And therefore in the midſt of their encampings we ſhouldrCol. 16.2.10. eye Jeſus Chriſt who is their Generall, the Prince, the Lord of the Angels, and taſte his goodneſſe in their attendance.

1. Then it meets with thoſe heart-dejecting and ſoule-cumbringſIn metu conſilia prudentium & vulgi rumores juxta audiuntur. C. Tacit. hiſt. lib. 3. c. 11. Res eſt imperioſa timor. Martial. lib. 2 Ep: 59 feares of Gods Saints, Ʋſe. 1 who are ready to be ſtartled, and almoſt diſtracted at every rumour, and ſuppoſed danger in theſe diſtempered times (as David Pſalm 11.3.) How often have they given up all for loſt, and yet God hath wrought deliverance? Surely ſuch forget this truth. An Hoſt of Angels guards the Church, all our outward ſtrength is nothing to this, and yet how ready are wee to neſtle and repoſe there? And thus our faith ebbs and flowes with our outward accommodations.

My brethren, a Beleever having this Guard of Angels about him, is more ſecure then King Solomon in that poſture, Cantie. 3.7, 8.Gant. 3: 7, 8. For a ſtronger power might come and deſtroy ſuch a Guard, or they might fall out and deſtroy one another: Drouzineſſe might over-take them as an armed man,The vanity of outward ſtrength. and then their weapons might be turned againſt them. Or finally, they might conſpire to betray their ſecure Maſter. How ever, were they never ſo ſtrong, unanimous, vigilant, or faithfull, they could not keep off hot thunderbolts from heaven, or the arrowes of peſtilence that flye by night, nay, they could not give a minutes ſleep, nor eaſe an a king tooth, &c.

There is no Beleever but hath a ſtronger and better Guard then that every night, ſeil. an invincible Guard of Angels with glittering Speares round about him, ſuch honour, ſuch ſecurity have all the Saints.

Others run into the contrary extreame, Ʋſe. 2 and worſhip Angels,tCaranza moſt knaviſhly reads it, De us qu… anguios colunt, That meet in corners, well knowing how much the place makes againſt their worſhipping of Angles. and think of them above that which is written. This is to entertain the man, and ſlight the maſter, admire the Toole, and not the Workman. God doth not love theſe doings, he is very jealous, &c. Nay, the Angels are grieved. See Judg. 13.16. & Rev. 22.8.9. Col. 2.18. Yet thus doe poore ſilly Papiſts, and all of that Synagogue of Satan, that pſeudo-Catholicke Church. Whereas we ſhould ſee and taſte divine goodneſie in all, and admire God ſtill, ſaying, if the ſervants be ſo powerfull and glorious, what then is the Maſter,uAngeli ſunt miniſtri parati ad omnem voluntatem Dei, quemadmodum itaque ſtultè feceris ſi miniſtros conſulum & ſenatus imploraveris, & non conſules ipſos & ſenatum, cum poteſtas juvandi non ſit in miniſtrorum, ſed in magiſtratus manu; ita & haec ſumma ſtultitia eſt, in neceſſitatibus invocare Angelos cum invocandus ſit Dominus ipſe, apud quem eſt poteſtas juvandi & ſalvandi quae non eſt penes Angelos. Muſculus in Pſal. 34.7. pag 308. Angelos non eſſe colendos, demonſtrat Auguſtin. de vera Religione, cap. 55. he that made them, and keeps them, and ſends them to us? How ſhall we conceive of his greatneſſe and goodneſſe, before whom thoſe creatures skreen their faces from the dazling and ſtunning brightneſſe of his glory, at whoſe beck and command they are continually? we may admire him, and love him in our hearts, but we cannot comprehend him in the Epycicle of our minds. Theſe are but ſpangles, and twinkling ſtarres in the Canopie of heaven, he is that Sun of righteouſneſſe that at once illuminates and drowns them. They have all their beauty and luſtre from him, and are lumps of darkneſſe and deformity compar'd to him.

Thirdly, Ʋſe. 3 behave your ſelves as a people guarded by Angels ſet upon duty.

And firſt, be ſure you keep in GodswUt Angeli noſtri ſint Chriſti membra, nos eſſe oportet. Calv. wayes, and thy wayes (viz. in your callings generall and particular) For GOD hath charged his Angels to keep you in your wayes, but not in your wandrings, Pſal. 91.11.

2. Reverence will become you in Divine Services, if for no other reaſon, yet for this,x1 Cor. 11.10. & 1 Cor. 4.9. 1 Tim. 5.21. that Angels are alwayes looking on you. Angels are preſent at Divine exerciſes, and are ey-witneſſes of our carriage there. O grieve not your guard of Angels by irreverence.

3. Imitate the Angels that guard you in praiſing God, in prying into Goſpel-myſteries, in rejoycing over converted ſinners; finally, in performing obedience Angelically, viz. ſwiftly, without delay; wililngly, without grudging; faithfully, without treachery; humbly, without pride; and conſtantly, without with-drawing: write after ſo faire a Copie, eccho to the muſick that is above, come as neere them as you can, and beg of God to help you, that you may doe his will upon earth, as it is done in heaven.

Next, thirſt for diſſolution, when you ſhall need guarding no longer, but take up your Harps and ſit down in the Quire, and beare your part in thoſe melodious Diapaſons, then ſhall you be equall with the Angels,yQuiſquis hie premitur, & affligitur ſive pravis animi affectibus, ſive corruptione & moleſtia reſpiciat ad iſtum ſtatum Angelicum futuri ſaeculi illoque ſe ſoletur. Muſlus in Matth. 22.30. Luke 20.38.

5. See Divine goodneſſe, and taſte that in Angels attendance:zNon dicit guſtate & videte quoniam bonus Angelus, ſed quoniam bonus Dominus. Muſculus in Pſal. 34.7. pag. 308. This the coherence chiefly urgeth, and therefore conſider the goodneſſe of God in reference to that in theſe three particulars.

1. God might have left you expoſed to dangers, and turn'd you all going to Hell with the fallen Angels. Truly my brethren, you are more ingaged to God then Angels,Heb. 2.16. That God ſhould leave ſome of them being fallen, and reſolve never to pitty them, nor look after them more, and yet ſend his Son to redeem, his elect Angels to guard you, cauſing his bowels to ſound over you, and charging all his ſervants to ſhew love and reſpect to you, truly this may give you a taſt of free grace, and the goodneſſe of God to you.

2. Angels are the moſt glorious creatures of all, man a little lower then they. They are the gliſtering Courtiers, and the beautifull companions of Chriſt.aIngens bonitas Dei & cura paterna erga Eccleſiam deſcribitur, quod tales nobis praeſides adjungit. Hen. Mollerus praelect. in Pſal. 34.5. pa. 275. Now that ſuch creatures ſhould be ſeen to encamp about ſinfull wretches, duſt & aſhes, yea Wormes and no Men, this is the goodneſſe of God: that any creatures ſhould be ſerviceable to man that loſt his Dominion over them by the fall, that a Raven ſhould miniſter unto the Prophet, this is more then we could chalenge. Again, that men like our ſelves ſhould be ready to guard us, ſervants in our families, Civill powers and Martiall in kingdomes; here's the goodneſſe of God; but that all the Hoſt of Heaven ſhould be abaſed to ſo low a work, this eſpecially invites us to taſte and ſee Divine goodneſſe. Lord what is Man that thou art thus mindfull of him? Tygers and Devils might deſervedly be our companions, and lo Angels are ſent to miniſter unto us: Angels encamp about us who have often encamped againſt thee.

3. Aguard of Angels is abOptimè ergò infirmitati noſtrae conſulit Deus cum tales dat nobis adjutores qui Satanae nob…ſcum reſiſtāt, ſu…m que operam moais omnibus impendant ad nos tuendos, Calv. in Heb. 1.14. Dan. 8.16. & 9.21.23. ſuitable reliefe to the Saints in tentations and inward aſſaults from Satan and his evill Angels: they are not more ready to tempt and divert, then good Angels to revive and counſell us. Indeed this is properly the worke of the Spirit to come with inward ſtrengthenings; and yet good Angels may be his inſtruments or agents. Oh admire the goodneſſe of God in making ſuch a ſuitable proviſion for our ſecurity. And ſo much for that poynt.

Secondly, in that David is not content to taſte Gods goodneſſe himſelfe, unleſſe he call upon others to joyne with him, Obſerve,

Such as by ſweeteſt experience have once taſted Divine goodneſſe themſelves, Note. 2 cannot but ſtirre up others to be ſharers with them. O taſte and ſee with me, how good, &c. As if David ſhould have ſaid, I for my part have ſeen and taſted much of God and his goodneſſe; & which may ſeem ſtrange, never more then in my greateſt ſtraights: For the golden conduit pipes of ſolemne Ordinances, and creature enjoyments, being cut off, I have been driven to goe to Gods fulneſſe, and drink more immediatly and plentifully at the well head. I am loath to eat theſe heavenly viands, and ſoule. raviſhing morſels of contentment alone, Come hither all you that feare God, and love God,Pſal. 66.16. and I will tell you what God hath d…ne for my ſoule. O come fellow-ſinners, taſte and ſee with me how good the Lord is, how comfortable the embraces of Chriſt are, and how ſweet communion with heaven is, &c.

I ſhall now lay you down the grounds and arguments.

The firſt ſhall be drawn from Scripture-examples of Saints that have been carefull to doe this. Reaſon. 1

1. Paul cActs 26.29.wiſh'd heartily that both Agrippa, and all that heard him, were altogether ſuch as he was, excepting his bonds.

He that had received the five Talents, went and traded with them.dMatth. 25.16

'Tis ſaid, eMalach. 3.16They that feared the Lord ſpake often to one another in Malachi.

So ſoon asfLuke 5.29. Matthew was converted, he called together an huge multitude of Publicans and others to meet at his houſe.

Philip had no ſooner taſted communion with Chriſt, but he runs to Nathanael to invite him to Chriſt, ſaying, O come and ſee. gJohn 1.45.Above all,

The woman of Samaria had no ſooner taſted Chriſts living waters,hJohn 4.28. but in poſt haſte, leaving her water-pot, ſhe runs into the Citie to call out her friends and neighbours to ſee and taſte how good the Meſſiah was.

And ſo David here in this Pſalm, &c. and elſewhere,Pſa. 51.12, 13. where he vowes, that if God will reſtore to him the joyes of his ſalvation, that then he will teach tranſgreſſors Gods wayes, that ſinners might be converted unto him.

Now all theſe examples are written for our inſtruction,2 Theſſ. 3.9. 1 Chron. 11.1. and we muſt imitate Saints in wel-doing.

God hath ſtrictly commanded this: Reaſon. 2 If thoſe that have received the wealth of the world,Luke 22.13. Ezek. 18.32. 1 Pet. 4.10. then much more thoſe that have obtained the Heavenly Riches of Gods grace, are warned to doe good therewith to others, and to be ready in poynt of diſtribution and communication.

3. 'Tis Gods end in beſtowing his graces and comforts on us, Reaſon. 3 not that we ſhould keep them to our ſelves, but benefit others by them, and ſo bee ſerviceable to the publique, to the Body, and for that is every member made and furniſhed with abilities:iInjuriam facit acceptis Chriſti bonis qui illa tenaciter ſibi ſoli uſurpat. Muſculus in Johan: 1.16 2 Cor: 1.4. Men doe not light a Candle to thruſt it under a Buſhel, but to ſet it up in a Candleſtick, that it may give light to all, Matth. 5.15. The manifeſtation of the Spirit is given to every man to profit withall, and God comforts us in all our tribulations, that we may be able to comfort them which be in trouble. Let not God faile of his end. O deceive not his expectation.

4. Next, Reaſon. 4 'tis the nature of true Grace to be diffuſive and communicative:kActs 4:20. Grace cannot long be conceal'd, they that have taſted divine ſweetneſſe, cannot chuſe but ſpeak of it to others, their hearts would burſt if they ſhould be ſilent.Jerem. 20.… Grace is like fire in the bones, they that have it cannot hide it, 'tis compared to new wine, and it muſt have vent: the blind men that were cured, were charged to be ſilent, but they could not hold their peace, &c.

5. The love which beleevers beare to Chriſt, Reaſon. 5 provokes them to doe all they can for the enlarging of his kingdome; it fills mens heads with many projects and defignes of that nature, and it makes them reſtleſſe in this particular,2 Cor. 5.11. See v. 14. Knowing the terrour of the Lord, we perſwade men (ſaith Paul). The love of Chriſt that constraines us, The ſoule never thinkes it can doe enough for Chriſt, who formerly did ſo much againſt him, &c.

6. Love and pitty to the pretious ſouls of men puts them on it. Reaſon. 6 ThelGal. 5.6. firſt and chief work of Faith is love, and there is no love in him to his neighbour that loves not his ſoule.Levit. 19.17. & 2 Theſſ. 3: 15. Having found grace and comfort our ſelves, let us pitie others that are as yet ſtrangers to Chriſt, unacquainted with that divine ſweetneſſe that is in him, and ſay to them, Why will ye dye? If there be any love to thy brothers ſoule, any pitie for his ſpirituall condition, allure him to taſte the mercy and goodneſſe of God to all that come by Chriſt to him.

7. Themſelves have not the leſſe, Reaſon. 7 but the more by prevailing with othersmRom. 1.11, 12. 2 Cor. 9.6. to partake with them. I long to ſee you, that I may impart unto you ſome ſpirituall gift, that I may be comforted with you, nNihil periculi eſt ſi intelligamus Paulum verè ſperaſſe à Romanorum fide ſuam quoque inſtaurandam.So here. For

1. Chriſt Jeſus is an inexhauſtible fountaine, there is an unfathomable Ocean of ſweetnes in God, enough to ſatisfi… thee & all commers. When all the Elect which are a numberleſſe number,Rev. 5.12. ſhall have taſted divine ſweetneſſe here, and drunk their fill of thoſe Cryſtall Rivers in glory, 'twere blaſphemy to think there ſhould be the leſſe in God, ſtill in Chriſt fulneſſe dwels. The Sunne hath not the leſſe for filling all the leſſer veſſels of the Starres with light; So here, &c.

2. The beſt way to draw more abundantly out of this well, is to communicate to others, theoThough both armes grow, yet that which a man uſeth is the ſtronger and bigger, ſo is it with our gifts and graces. Trap. on Mat. 25.16. pag. 567. Scien…iarum ea vis eſt & natura, ut quo plus doceas eo ditior ac doctior fias. Bodin. more you improve and impart talents, the more talents ſhall be given you, but to bury one in the ea…th, is the way to have that taken from you. Beſides, as when others feed with you, this doth encreaſe your appetice, and draw down that which you would not have eaten alone, ſo at this heavenly banquet, the more the merrier, nay the better cheare. Much is to be gotten by communion with Saints; And a Saint cannot convince and reclaime another, but he betters himſelfe, and exerciſes his graces and gifts; and as a needle or a Weavers ſhuttle are the better for uſing, ſo are our graces, &c.

8. True grace and envie cannot ſleepe in one bed, nor reſt in one ſoule. Reaſ. 8 There is no envie in ſpiritualls allowable. Hypocriſie and envie may be twins, but if thou haſt true grace, thou wilt not envie grace and gifts in others, but cheriſh thoſe ſparks, and encreaſe them as much as may be. Heare Moſes; Numb. 11.29.Would all the Lords people were Prophets; John; he muſt increaſe, John 3.30.but I muſt decreaſe; See how well contented he was. One member doth not envy another for what it is, hath, or weares,p1 Cor. 12. We are all one body, anothers grace will not darken thine, but all together make one conſtellation.

9 Beleevers cannot but delight to make joy in heaven, Reaſ. 9 to make Chriſt & theqSi angeli ſibi invicem in coelo gratulantur dum vidēt reſtitui ingregem ſuum quod diffluxerat, nos etiam ejuſdem gaudij ſocios eſſe decet. Calv. Angels, and all the glorified Saints, to break out into ſinging and rejoycing. Why this is the work of Heaven, at the conviction and converſion of one ſinner. A coy ſinner cannot ſtoop and ſip of this nectar, but there is ſhouting in heaven, and loud muſick amongſt the Angells, as you ſee Luk 15.10. If at the making of the world, as Job 38.7. then much more at the converſion of a ſinner, which is the greater wonder, & at the making of new heavens, and a new earth, wherein dwells righteouſneſſe, 2 Pet. 3.13.

Laſtly, Reaſ. 10 by conſequencerNihil praeſtantius aut magis optabile quam animam eripere e morte aeternâ. Calvin in Jacob. 5.20. nothing finds ſuch acceptance and recompence with God as this. No uſury ſo gainfull as the winning of ſoules. James 5.20. He that converts his brother, hath ſaved a ſoule from death, and ſhall hide a multitude of ſinnes. God will mention it to their praiſe and comfort another day: For if the workes of mercy towards the bodies of others, which are veſſells of dung, and breathing lumps of clay, ſhall yet be mentioned that day, as Mat. 25.35. then much more ſuch as aimed at the good of others ſoules, which are Jewels of ſuch price, that one ſoule is more worth then the world. Surely this will hide a multitude of other failings, and this may bring many temporall comforts and bleſſings along with it.

To winde up this bottome in a word, here is matter of reproofe and duty.

1. Of reproofe to two ſorts of men;

Ʋſe. 1 1. To ſuch as are negligent in this duty. All minde their ſQuaerere quae ſua ſūt eſt privat am utilitatem & gloriā quaerere, et negligere communem utilitatem et gloriā Chriſti, ſeu evangelii. Eraſmus Sarcerius in Pſal. 1.21.own things, few the things of Chriſt, and the ſoules of others. Every one takes up that wicked ſpeech of Cain, Am I my brothers keeper?

2. To ſuch as allure men to ſinne, earthlineſſe, and vanity. They ſay not with David, taſte, &c. but as children of the Devill they imitate their father, and are tempters to evill, ſaying: O taſte and ſee how ſweet ſin is, how good the creature is. Theſe are of the forlorne hope, that march undauntedly upon the mouth of hell, theſe ſhall be damn'd with a witneſſe. Here above others comes in the ring-leader in intemperance (every Town almoſt hath a king of drunkards.) Theſe perſwade and force men not onelyonly to taſte but drink deep of that cup of devils; theſe carry the ſins of others to Gods tribunall. The hotteſt ſeats in hell are kept for theſe.tGod hath plagued our drunkenneſſe with immoderate raine, which hath ſpoyled much corn, and is like to produce ſcarcity. The Lord hath turned our ſummer into winter; and whereas Chriſt ſaid, The harveſt is great, and the labourers are few, wee may ſay, the labourers are many, the harveſt is little. Famine is a moſt fearfull judgement. Lam. 4.9, 10. Ocyus torquet, lentius tabefacit, ſenſim occidit. Baſil. Ser. 3. contra div. avaros. Two ſins chiefly produce this great raine and waters that have faln. 1. Our Starre gazing and Prognoſtications which foretell theſe things. God ſuffers it to come to paſſe as a judgement on the Land for ſuffering ſuch things, & to harden people in the belief of them, ſome beleeving the Almanacks, have carried their corn wet into the barne, fearing more raine, and there it grows. See Perkins touching yearly Prognoſtications, third Volum, pag. 653 to 667. 2. Our gluttony and ſwiniſh drunkenneſſe, wee have fought againſt God with his bleſſings, and now he begins to diſarm us. For this floud of drinke within are come flouds of water without, this ſweeping raine, as Solomon calls it, Pro. 28.3. Let Magiſtrates therefore ſcatter our innumerable Conventicles of drunkards, let Miniſters ſtand in the gap and ſay, Spare thy people, O Lord; and let us all humble our ſelves under his mighty hand. Wee have deſerved ſhowres of fire and brimſtone from heaven. God is now plaguing the land for theſe ſins. Now they health it on their knees (a ſacrifice to the devill) and force others to drink, as thoſe that thruſt the bottle to the noſe, Habak. 2.15. But the time is at hand when they ſhall beg upon their knees for one drop of water, when they ſhall be fed with fire and brimſtone for ever. The very heathen ſhall riſe up in judgement againſt them, ſee Eſter 1.8.

Ʋſe. 2 2. Of exhortation to all men to evidence the truth of their own converſion by alluring others to Chriſt, & perſwading them to taſte how good God is. There is a time for all things, lay hold on opportunities when put into your hands, to reprove the negligent, enlighten the ignorant, reduce the erroneous, revive the diſconſolate, and admoniſh the falne. To which is required knowledge. Rom. 15.14. a foundation of grace in your own hearts, that you may ſpeake experimentally, and inwardly to them. 2 Cor. 4.3. elſe you may reclaime others, and be caſt-aways youruMonica gained her huſband Patricia from being an impure Manichee, not by force of argument, but purity and chaſtity of life, ſaith Auguſt. ſelves. Finally, there is requiſite fit and ſutable addreſſes to ſtrong and weake Chriſtians, to civill worldlings, and ſuch as are openly profane, for one key will not open every locke, the wards are not all alike, ſo here, &c. Well, plucke up the loynes of your minde, reſolve to meete with difficulties and diſcouragements, if you ſet upon this worke; without prudence, reſolution, and patience, no good will be done. Though your endeavours prevaile not on all, they may on ſome (tis well if thou …nſt melt but one, James 5.20.) though not now, they may hereafter, it may be ſomewhat may ſticke by them, as long as they have a day to live, and ſo though not preſently, yet hereafter they may be the better, and glorifie God in the day of their viſitation, as 1 Pet. 2.12. q. d. It may be on their death beds; as Joſephs brethren remembred him in their ſtraights. In a word, though you prevaile not at all, your reward is with God. See Iſa. 49.5. a place that hath much reviv'd me in the want of ſucceſſe. And ſo much alſo of that poynt.

Note. 3 3. There is yet another poynt from the coherence of my Text with the words following, and that is this.

They that have taſted Gods goodneſſe are truly bleſſed, and ſhould at once truſt in God and feare him. But leaſt my porch ſhould be larger then my building, I ſee I muſt be briefe, and therefore

Branch. 1 1. They that have once taſted the ſweetneſſe that is in God, are a happy people and truly bleſſed. If mans ſummum bonum ſtands in communion with God, as Scripture (Pſal. 144.15.) and experience demonſtrates, (for who ever found contentment at home, knocking at other doores? Then this muſt needs be a truth, They that have taſted God are bleſſed. And if ſo

Ʋſe. 1 O how bleſſed are thoſe that have their fill and will of God in glory! if ſo much ſweetneſſe in a little drop, how much in the Sea? 1 Cor. 2.9.

Ʋſe. 2 Range not therefore after bleſſedneſſe in ſinne, or the creature, they muſt all ſay, tis not in us. As Job 28.14. So here; A man can never gather figs of thiſtles; Seeke not the living among the dead.

Branch. 2 2. They that have once taſted the goodneſſe of God, ſhould for ever trust in him wThe Chaldee expounds it, in his word.. God is unchangeable. He is ever the ſame God. Diſpenſations may vary, but God is the ſame. They that know thy Name will truſt in thee, Pſal. 9.10. The Lord hath heard me, and I will call upon him as long as I live, Pſal. 116.2.xBoni dum ſpirant ſperāt imò cum expirant, ſo Joh. Though he kill me, I'le truſt in him. But ſee a notable place, Rom. 5.4. Tribulation works patience, and patience experience, (ſcil. of Gods relieving us in trouble) and experience hope (viz. for the future, and in new ſtraights) and hope makes not aſhamed (i.e. it makes a man lift up his head among the waves)

If bare and naked promiſes are ſufficient to ſtay and ſtrengthen the ſoule in trouble, Reaſ. 1 as Pſal. 119. ſo John 20.29. Then much more performances.

If our experiences help others, Reaſ. 2 Iſa. 51.9. Rom. 15.4. then much more ſhould they quiet us, and cauſe us for ever to depend on God, and live on him.

Ʋſe. 1 It meets with thoſe who cannot chew the cud when they are put into the pound (ſuch were unclean beaſts of old) in afflictions they forget to fetch up their former experiences. They are as much to ſeeke in troubles as if God had never ſhew'd them his face, nor been good to them.

Ʋſe. 2 O therefore review and husband your experiences of Gods goodneſs, to keep your poore hearts from ſinking in troubles and deſertions, and vaylings of Chriſts face from you.

To which is requiſite Obſervation and Memory.

1. Obſervation of the wayes and works and proceedings of God with the ſoule. Pſal. 107.43. and Iſa. 5.12.

2. Memory, the …aying up of the knowne and obſerved works of God; forget not his out-goings, and in-comings to thee. The Philoſopher ſaith, that experience is Multiplex memoria.

Now remembrance includes 4 things.

1. A committing to memory thoſe paſſages of providence, that have given us the ſweeteſt taſts of God and his love and goodneſſe.

2. A retainingyOmnium rerum the ſaurus & cuſtos eſt memoria. Auguſt. or keeping them in memory, as in a ſtore-houſe, that they ſlip not from us.

3. A recalling them to mind upon occaſion offered, bringing out things new and old.

4. A skilfull applying them to our own uſes and occaſions in a ſutable manner.

How ſhall I doe, Queſt. ſo to remember my former experiences of divine goodneſſe, that I may truſt in God for the future? Why,

1. H…ghly prize and eſteeme the gratious dealings of God with thee. Anſ. Take a due eſtimate of every ſmile of Chriſt, which hath heaven in it, for we eaſily remember things we eſteeme highly. Conſult Pſal. 119.129. and 16. ver. zTull: de Senect.One writing in defence of old age, ſaith, Where is that old man, that forgets where he lays his treaſure? Where your treaſure is, there will your hearts and mindes be alſo (ſaith Chriſt.)

2. Uſe continuall helps, ſuch as theſe.

1. Write down your experiences in a booke yeare by yeare, and peruſe them continually. When King Ahaſuerus could not ſleepe, he commanded his Records and Chronicles to be read, Eſt. 6. And when thy ſoule hath no reſt, peruſe this paper or little booke of experiences.

2. Chriſtian conference, Pſal. 105.1, 2. compare your experiences with others.

3. Holy meditation, which being fixed on God, will be ſweet. See Pſal. 77.11, 12.

4. Prayer, that the Spirit may be your remembrancer, Joh. 14.26.

Well, by theſe meanes you may ſtore up plenty of experiences, and by allaTis an old Proverb, Sperare & expectare multos reddit ſtultos. But this is certain, Nunquam confuſi Deo confiſi. draw neere to God, and grow more familiar with Chriſt, more bold and confident, and feareleſſe in future troubles.

3. Branch. 3 They that have taſted Gods goodneſſe muſt feare him, feare leaſt they grieve him, and feare leaſt they looſe him. Pſal. 130.4. There is mercy with God, that he may be feared. And Hoſea 3.5. They ſhall feare the Lord and his goodneſſe in the latter dayes. This is a filiallbAliud eſt timere quia peccaveris, aliud timere ne pecces. Philip. in Job. feare.

Sin not therefore becauſe God is good, Ʋſe. 1 this is the way to turne his ſweetneſſe into fury.

But ſay of God, Ʋſe. 2 he is ſo great I will not venture to diſpleaſe him, he is ſo good I will feare to forfeit him. But I have been too long in the coherence, let us now come to the words themſelves.

O taſte and ſee that the Lord is good.

Wherein you have two generall parts,4. Of the text it ſelfe. an exhortation, and an encouragement.

1.1. The diviſion. The exhortation in theſe words: O taſte and ſee.

2. The encouragement in the words following: That the Lord is good.

In the firſt, the exhortation, you have

1. The manner, with an interjection, expreſſing the paſſion of that minde that utters it, Oh taſte and ſee. Oh! Tis a little word, but full of affections. Oh! Taſte and ſee.

2. The matter, or the exhortation it ſelf, Taſte and ſee; where

1. You have two diſtinct duties urged, viz. the exerciſe of two ſpirituall ſenſes, viz.

1. Taſting, Oh taſte, get an holy reliſh of God and the Word.

2. Seeing—and ſee, endeavour to get a glimpſe of God.

2. You have the golden linke that faſtens them together, taſte and ſee. As a man cannot ſee clearely till he taſts God, ſo he cannot taſte God, till he ſee ſomething of him, Ignoti nulla cupido. And as taſting without ſeeing will be blind devotion, ſo ſeeing without taſting will be naked ſpeculation, Ergo, Taſte and ſee.

In the ſecond, which is the encouragement, you have three things, viz.

1. The proper fountaine of goodneſſe, the Lord; The Lord is good. He ſaith not that ſin is good, or that the creature is good, for there is but one good, and that is God. See Mat. 19.17. viz. none abſolutely good but God.

2. A lively deſcription of God, the Lord is good. q. d. not onelyonly juſt, holy, powerfull, & wiſe, &c. but he is good, mercy is his darling attribute, and God glories moſt in it, as Exod. 34.6. Mercy triumphs over juſtice. If you would deſcribe God to the life, ſay he is good.

3. The application of all this to us, for you ſee this goodneſſe muſt be taſted; as meat in the platter will not nouriſh us unleſſe we taſte it, ſo here God is full of goodneſſe, but all this will be nothing to you, nay it ſhall be ſomething againſt you, unleſſe you taſte it, unleſſe by faith you apply it, and have intereſt in it.

Thus you have the diviſion of the Text,2. The obſervations. now for the obſervations, thoſe which I ſhal inſiſt on are five.

1. Doct. All that exhort others, ſhould endeavour to work much upon the affections.

2. Doct. Sinners ſhould taſte of God, and venture to make triall of him & his wayes; Taſting implyes trying.

3. Doct. There is but a taſte of God in this life. Taſting is but taſting, not full ſatisfaction.

4. Doct. They onelyonly that taſte can ſee how good the Lord is: Such onelyonly as taſte communion with God in his wayes, and have experimentall enjoyments of God, can rightly ſee and diſcover his ſweetneſſe and goodneſſe.

5. Doct. The Lord in Chriſt is exceeding good unto all his Saints, yea he is not onelyonly good in the concrete, but goodneſſe it ſelfe in the abſtract.

Of all theſe in order.

Firſt, Doct. 1 All that undertake to exhort others, muſt endeavour to worke upon the affections, (I ſhall not be long here.) This poynt you ſee is gathered from the manner of exhortation, which is by an interjection, ſetting forth the eagerneſſe of the ſpeaker, Oh taſte and ſee. And againe in the next verſe, O feare the Lord you his Saints; The very heart of David (you ſee) is ready to leap out of his mouth. Oh taſte and ſee.

Whence I obſerve, that all who exhort, &c. This interjection is frequently uſed in ſacred Scriptures, ſetting forth the paſſions and affections of the ſoule, eſpecially foure, viz.

1. Joy. Deut. 33.29.

2. Grieſe. Jer. 44.4. Mat. 23.37.

3. Love. Pſal. 119.97.

4. Deſire, vehement deſire, and ſo tis uſed here, and elſewhere, Gen. 17.18. and Deut. 5.29. and 2 Sam. 23.15. and Job 6.8. Strong deſires and affections, breake out in paſſionate and melting expreſſions; For the tongue is the hearts interpreter, and out of the abundance within the mouth ſpeaketh; but to come to the point.

That ſuch as undertake to exhort others, and win them, ſhould principally endeavour to work upon the affections.

Let us open the Quare and Quomodo, why they muſt endeavour ſo to doe, and how they may come to doe it.

Firſt, for the Quare, 1 Quare, why?why this muſt be their great deſigne?

The reaſons are three.

Firſt, Reaſ. 1 The word which they unfold and urge, is very full of affections, of terrour to awe us, of love to woe us, of pitie to lament us, &c. O what melting expreſſions are ſcattered there! Oh Jeruſalem, Jeruſalem, &c. Luk, 24.32. Did not our hearts burn whilſt he opened the Scripture to us? There be coals of fire in the Scripture to ſinge all your affections, and make your hearts to turne and burn within you, and your fingers to drop with myrrhe. Is not my word like a fire, or hammer? Fire is the moſt melting and ſtirring of all the elements,Heb. 4.12. &c. See Jer. 5.14. Heb. 4.12.

Secondly, Reaſon. 2 as the word is full of affections it ſelfe, ſo it lookes to be obey'd with full affections, 2 Corinth. 9.7. God loves a cheerfull giver: he ſaith, My ſonne, give me thy heart. Quod cor non faeit, non fit. So that if we doe not ſtirre up the affections of others, the religion we beget in them, will be little better then formality, Laodicea's ſin, Rev. 3.15, 16. v.

Thirdly, Reaſon. 3 men are blockiſh and dull in affections to embrace heavenly things: They are dull of bearing, Heb. 5.11. There is a lumpiſh heavineſſe, and a ſottiſh ſtupidity, and a curſed careleſneſſe that ſits on the ſpirits of unregenerate men, in reference to any thing that good is, with Gallio, They care for none of theſe things Acts 18.17. 'Tis not a ſmall matter will move and ſtir men, and bring them to ſit as on Nettles before us. We muſt make them care forcQuicquid facis cum hilaritate fac. Auguſt. dIn the Greek 'tis foreign, viz. ſlow paced.theſe things, and ſcatter hell fire in their faces till they cry out, What ſhall we doe to be ſaved?

Secondly, for the Quomodo, 2. Quomodo? How?how may we doe it? I anſwer, Foure things are required,

1. Ability to ſpeak to the life: As a curious Painter limbs to the life, as if it were a living man indeed; ſoeWilliam Fenner in a treatiſe of the affections. Gal. 3.1. opened. a man muſt ſet out heaven, as if the people did ſee it with their eyes, and deſcribe Hell as if they were walking a turn among the damned. And if this will not work on mens affections, they are bewitch, as Gal. 3.1. O fooliſh Galatians, who hath bewitch you, that you ſhould not obey the truth, before whoſe eyes Chriſt hath been evidently ſet forth and crucified? q. d. Chriſt crucified hath been deſcribed and ſet out to the life in our Sermons (for that generation ſaw not his crucifixion on the croſſe.) Now to this is requiſite muchfQuintilian would have his Orator wel nigh omniſcient; and ſurely Miniſters ſhould be foreign, which ſignifies being able as well as willing to teach. knowledge; A man muſt be well furniſhed before he can perſwade, exhort, inſinuate and winde into the hearts of people, Rom. 15.14. To utter ſeaſonable and ſuitable things fitly, cloſely, and deſcribe things to the life, requires much knowledge.

2. Fulneſſe of affections: He that goes to work upon another, muſt be brim full of affections himſelfe (ſaith Quintilian.) Acts 17.34. you ſee Paul did ſo move the peoples affections, that they clave to him & beleeved. How came he to do this? See verſ. 16. His ſpirit was ſtirred in him, i. e. Paul was greatly affected himſelfe, and ſo came to affect others. One candle being lighted,2 Cor. 2.4. will light many. So 2 Cor. 2.4. I wrote unto you with many tears. gNon tam atramento quā lachrymis chartas illevit. Lorinus.Pene quot ſyllabas, tot lachrymas (ſaith one) he ſhed as many tears as he wrote ſyllables; he could hardly write for teares. O that we who are Gods Miniſters, could be thus affected! The Lord lay it not to our charge that we are not.

3. GodlineſſehGregory ſaith of Athanaſius, that his life was a continuall Sermon, and wooing men for Chriſt. of life: Ariſtotle require this in an Orator, That he be a good man. We muſt ſpeak feelingly and experimentally, as 2 Cor. 4.13. We alſo beleeve, and therefore ſpeak. Paul exhorts Titus to ſhew himſelfe a pattern in all things, viz. Such muſt lead convincing lives, this is more winning then words. See 1 Pet. 3.1. When Elies ſons were wicked, 'tis ſaid, the people abhorred the offering of the Lord, 1 Sam. 2.17.

Finally, even the voyce and geſture have ſome ſtroke in this.

1. A due carriage of the voyce, which (ſaith Auſtin) ſends an occult influence into the affections of men, Phil. 3.18. Of whom I have told you before, and now tell you weeping, they are enemies to the croſſe of Chriſt. The Apoſtle ſpeakes to them with a weeping voyce. Let not this be the main thing you look for: It is a brand on the Jewes that they were affected withiEzek. 33.32. Ezekiels pleaſant voyce, and little elſe. And even a rare and worthy Moſes may be defective herein. But the meaneſt voyce hath ſome hidden grace in it.

2. A decentkQuintilian. Gerardus Iohannes Voſſius. Orator. Inſtit. lib. 6. cap. 11. p. 511. Vide Ar. Montan. lib, 8. Antiq. Jud. ubi varias g…ſtuum ſignificatine… è ſacris ſedulo colligit. action, ſo not over-affected, will work upon the hearers. Ezekiel is bid to ſtamp with the feet. And John Baptiſt was totus vox, all voyce, Matth. 3 3. The voyce of a cryer in the wilderneſſe. He was all voyce, that is, ſaith one, his eyes ſpake, and his hands ſpake, and his body ſpake. The Prophets ſtretched out their armes to the people in fulneſſe of affection. It is ſaid Paul ſet his eyes on Elimas that wicked Sorcerer, Acts 13.9. ſaying, O thou child of the Devill, and enemy of all righteouſneſſe, wilt thou not ceaſe to pervert the right ways of the Lord? His eyes ſpake as well as his tongue; you ſee how a man may work on the affections of others.

Firſt then, Ʋſe. 1 this may ſerve to warn men of our Calling eſpecially,Perſuaſioni humanae opponit oſtenſionē ſpiritus quae vim quādam ſupra modū efficacē ad perſuadendū animos habet. Meyer. in 1 Cor. 2.4. to be zealous in diſpenſing the word; Our Sermons muſt not be onelyonly informing, but inflaming Sermons. We muſt not rub itching eares, but ſhake drowzy hearts; not preach to pleaſe them with novelties, or puzzle them with nicities, but fire them with love to the truth, and care of ſincere obedience. In a word, not to ſet forth our ſelves, but Jeſus Chriſt in his lovelineſſe to poore ſinners, that they may be ſick of love to him, and languiſh with deſires after him. This muſt be our deſigne, our delight.

Secondly, Ʋſe. 2 it followes likewiſe, that people muſt ſo heare, as that they may be rouzed and melted under the word.

This is done ſix wayes:

Firſt, by due preparation before hand: this ſoftens the Wax that it may take the impreſſion, &c. Many leap out of their neſts into the Aſſemblies, without ſeeking God, or perfuming their ſpirits before they come; and that is the reaſon they ſit like images, unconcerned, under the Word; Preparation tunes the heart, oyles the wheeles, whets your zeale, and kindles your affections.

Secondly, bylMatth. 11.15 Chriſtus electos Dei hortatur, quibus perforatae ſunt aures, ut attenti ſint ad conſiderandum Dei arcana, ne obſurdeſcant cum incredulis. Calvin. attention, liſtning to the matter as well as ſound of words, elſe you be no more affected then the Whelps or Birds that hear a ſound as well as you. David ſaith, I will liſten what God will ſpeake. Chriſt ſaith, He that hath eares to heare, let him heare. q. d. Let him with intention and greedineſſe of ſpirit receive the Word. 'Tis ſaid, Luke 2.20. The peoples eyes were faſtened on Chriſt when he taught them. A good help againſt diſtraction, and an argument of their attention.

Thirdly, ſubmiſſion and ſtooping to God, that your hearts may come under the hammer of the Word, come with broken and bleeding ſpirits, and as it were, with Ropes about your neckes, That you may mJam. 1.21receive with meekneſſe the ingrafted word: Say with Paul, Lord, what wilt thou have me to do?

Fourthly, repreſentation: Conceive you ſaw thoſe things with your bodily eyes, which we ſet out by Metaphora: As when we tell you ſin is a plague-ſoare, imagine you were ſhut up, and had running ſoares upon you,1 Reg. 8.38. and ſaw the paſſengers baulk you, and ſtop their noſes, &c. How would you then skream, and cry out with Paul, O nRom. 7.24.who ſhall deliver me from this body of death? And ſo here when we pray you to taſte divine ſweetneſſe, conceive you were at a rich feaſt, to which men come with edg'd appetites, and eat the fat, and drinke the ſweet, &c. This would work much on the affections.

Fifthly, ejaculation: Caſt up deſires after God,oPſal. 84.2. and 42.1. breath after the enjoyments of Chriſt, fling up divine ejaculations: O that this truth might transform me, and worke with power! Now when all wiſh the ſame thing, what can hinder the work? We ſay as in the Text, O taſte and ſee, O be perſwaded to heare God, and delight in God! O that this day there might be joy in heaven over the converſion of ſome ſoul! Wel, a believer under the word falls a wiſhing too,pPſal. 119.15. and 55.6. O that my wayes were directed according to thy Statutes! O that I had the ſilver wings of a Dove to flye into the boſome of Chriſt! To conclude, God and Chriſt fall a wiſhing over you too (in whoſe will and power it is to doe you good)qDeut. 5.29. O that there were ſuch an heart in you, that you would feare me, and keepe my ſtatutes! rLuke 19.42.Oh that thou hadſt known in this thy day, &c. Now I ſay, when there is wiſhing on all ſides, what ſhould hinder execution?

Sixthly, repetition, meditation, and conference about the Word at home.ſDeut. 14.8. Levit. 11.7. Thoſe beaſts which chewed not the cud were unclean. So here. Pſa. 62.11. God hath ſpoken once, twice have I heard this, That power belongs unto God. So here, God ſpeakes once to you in the Sermon, you muſt heare it twice in repetition at home. Thus the nobletActs 17.11. Bereans ſearched the Scriptures daily, whether the things they heard of Paul and Silas, were ſo or no. And thus I have done with that poynt.

Sinners ſhould be induced to taſte God, Doctr. 2 to venture upon him, and make triall of him and his wayes. Taſting implies trying.

In the Doctrinall part we ſhall inquire

1. What this taſting Gods goodneſſe is?

2. Whether unregenerate men may have this taſte?

3. Why all muſt ſtrive for experimentall taſtes of God?

Firſt, what this taſting is?1. Enquiry. I anſwer, there is a corporall and a myſticall taſte.

1. There is a Corporall taſte,1 There is a corporal taſte. 1 Sam 14 43. It may be defined thus,

uAriſtotle.Taſting is one of the moſt neceſſary exterior ſenſes, diſtinguiſhing ſuch ſenſibiobjects as are taſtable. So that to taſte is to chew and conſider what 'tis we receive before wee take it down for nouriſhment. The taſte eaſily diſtingu…ſhes between that which is bitter and ſweet, ſtale or new. It quickly gives ſentence what is pleaſant, and what is offenſive. The curious palate ſerves to reliſh or diſreliſh things. So 2 Sam. 19.35. to taſte is to try and diſcern. Now thus Gods goodneſſe is not to be taſted; unleſſe occaſionally by taking a riſe from the creature to the Creator, and by eying his love in outward mercies: And ſo even in bodily food, a Beleever taſtes how good the Lord is; he ſees God as a Father providing food convenient for him: and he taſtes Divine goodneſſe in every morſell of bread he eates. Whether you eat or drinke (ſaith the Apoſtle) or what ever you doe, doe wIntellectus comparatur guſtui, quia intellectus noſter judicat de re ut ſenſus ſaporibus. Erhard. Schnepſius in Pſal. 34.6. pag. 204.all to the glory of God. Mat. 6.31.32. 1 Cor. 10.31.q. d. See and admire his goodneſſe in theſe things, and be ſure you be ſober and temperate in the uſe of them.

But this corporall taſte is not meant here.

2. A ſpirituall taſte.2. There is a Myſticall and Spirituall taſte, which is to examine, try, conſider, and reliſh divine goodneſſe, and partake of its ſweetneſſe and joy.

How we taſte Gods goodneſſe.But how be we ſaid ſpiritually to taſte the goodneſſe of GOD? I anſwer, Five wayes.

1. In Ordinances.Firſt, in Divine Ordinances, which God hath appointed for this end, viz.

1. The Word.1. The Word, by hearing or reading of it, a beleeverxHeb. 6.4. Guſtus verbi nos ſuaviter delectat, Calv. taſts God in the Word, and findes a world of ſweetneſſe there. See Pſa. 119.103. How ſweet are thy words to my taſte, yea ſweeter then hony to my mouth? The Word is exceeding ſwest, and none but beleevers can taſte it. For as Ezekiel ate the Roll,Ezek. 3.3. Ezek. 3. which was in his mouth as honey; ſo a beleever doth ſpirituallyyIn ſacris Scripturis abūdat & quod robuſtus comedat, & quod parvulus ſugat. Fulgentius Serm. de Confeſſ. feed on the Word, and if the threatnings of the Word are ſweet to them (for that Roll was full of curſes, Ezek. 3.10.) becauſe they are aſſured they belong not to them, and that God ſhall gain glory to his truth and juſtice by them, Oh then how ſweet are the promiſes, which are called the unſearchable riches of Chriſt, and exceeding great and pretious promiſes? 2 Pet. 1.4.When all the world cannot cheere up a drooping heart, the thought of a promiſe doth the work: For the promiſe is full, free, and firm. Now if the promiſe is ſo ſweet, how ſweet is the performance? How ſweet is the enjoyment of Chriſt, in whom all the promiſes are zCor. 1.20.Yea and Amen?

2. Prayer.2. Prayer. A Saint taſtes God, and lives upon God in prayer; by this he draws out of the well of ſalvation, which is deep, but very ſweet. David ſaith, he isaPrope eſt omnibus qui ubi que adeſt, nec refugere eum poſſumus ſi offendimus, nec fallere ſi delinquimus, nec amittere ſi colamus, Amb. in Pſalm. 119. I…lum maximè fovet qui appropinquat ſibi. Idem. nigh, but Paul, he is rich to all that call upon him. And Chriſt ſaith, Your heavenly Father will give good things to them that ask him, viz. by, and in prayer, they ſhall taſte of his goodneſſe. For, making their requeſts known to him, the very peace of God which paſſeth underſtanding, ſhall keep their hearts and mindes through Chriſt Jeſus, Phil. 4. I here appeale unto beleevers. Have not you known the time, that you have touched the hem of Chriſts garment, and taſted of the joyes of heaven in prayer, and holy enlargedneſſe of heart, when thou haſt wreſtled with God? Have you not ſeen heaven cleft, & Chriſt ſitting at Gods right hand. There is no beleever, but frequently taſtes the goodneſſe of God in and by prayer: For God ſaith not, Seeke ye me in vain?

3 The Seales.3. The Seales. viz. 1.bIn baptiſmo ſignū eſt aqua, res autem ablutio animae per ſanguinem & ſpiritum Chriſts, & carnis mortificatio, Calv. in 1 Pet. 3.21. That of Admiſſion into the Church; there we taſte Gods goodneſſe incBaptiſmus pactum ſeu foedus gratiae, quod init inter baptiſmum nobiſcum Chriſtus, Bulling. in Act 2.38. culling us out of the world, & planting us in the garden of his Church. Thereby our ſinnes are waſhed away, and we are baptized with the holy Ghoſt, and with fire. 2. We taſte divine goodneſſe in …he Sacrament of Confirmation, the Lords Supper, we feed upon Chriſt in thoſe Elements of Bread and Wine. There Chriſt crucified is emblematically ſet forth, and ſacramentally received, and the heart raiſed … to taſte the goodneſſe of God, Mat. 26.dQuid igitur? P…nem vides praeterea nihil: ſed audis teſſeram eſſe corporis Chriſti, ne dubita impleri à Domino quod verba ſonant, corpus quod nequaquàm cernis, ſpirituale eſſe tibi alimentum. Calv. in Mat. 26.26. This is my Body, and this is my Blood, q. d. Theſe outward Signes and Seales are moſt ſure and certain pledges of my Body and Blood, which I doe as truly give to be ſpirituall food, as I give the Bread and Wine to be bodily food to every beleever, 1 Cor. 10.16. This was long ſince promiſed, Iſai. 25.6. The Lord will make a feaſt of fat things, of wine on the Lees well refined. So Prov. 9.5. Here Chriſt, as the Maſter of the Feaſt bids us welcome, ſaying, Eat O friends, yea drink abundantly my beloved. Here the the hungring and thirſting Soule hath refreſhment and ſtrength from heaven: here it is put in mind of Chriſt, and all that he hath done and endured for us: Here it hath heavings and violent liftings of heart towards God. And Chriſt ſaith, Open your mouthes wide, and I will fill them with good things. Here the Soule hath meetings with God, and is convinc'd of his love, and the truth of his promiſes. For this is a Seale of the righteouſneſſe of Faith, Rom. 4.11. It confirmes the covenant of grace to us. You ſee how we taſte the goodneſſe of God in the Lords Supper.

4. Conference4. In Society and Communion, and Chriſtian conference with the Saints, and ſpeaking often to one another of the things of Heaven, Mal. 3.16. For thereby we taſte of others gifts, which are given them for others to profit withall, and they will be ready to comfort us with the comforts wherewith they have been comforted of God, as 2 Cor. 1.4. Indeed much of God may be ſeen and taſted in communion with the Saints. 'Tis a piece of heaven upon earth; 'tis the joy of Chriſtians: All my delight (ſaith David) is in them that excell in vertue. Communion with the Saints is often made a ſtep to fellowſhip with Chriſt, as 1 Iohn 1.4.cHaec itaque ſocletas, cujus meminit Johannes, eſt Eccleſia Chriſti, quae in ſymbolo dicitur ſanctorum communio, habet autē maxima bona ſpiritualia. &c. Thomas Naogeorgus in 1 Johan. 1.4. That yee may have communion with us, and that alſo our communion may be with the father. Throw a dead Charcoale among the living, and it will ſoon ſparkle and kindle:Simile. Firſt indeed ſparkle, viz. Thou wilt diſlike their wayes & principles; but afterwards kindle, and glow with love to God and his truth, when you have lookt better into them, and taſted Gods goodneſſe among them.

5. Meditation.5. InfGuſtare eſt cogitare. Erhard. Schueptius Comment in Pſal. 34.6. Meditation. This is a Saints paſtime, it recreates and perfumes the tyred ſpirits: 'tis a Ladder by which the Soul-clambers up to heaven: 'tis a duty is ever at hand, Prov. 6.22. When thou goeſt it ſhall lead thee, when thou ſleepeſt it ſhall keep thee, & when thou awakeſt it ſhall talk with thee. When thou art alone, nay in the darke, when travelling, &c. On all occaſions you may let out your ſoul in meditation, when other duties cannot be performed: Nay, when you ſleep you may be medling with this duty; For having communion with God in the day, and cloſing thy eyes with ſome meditation, even thy dreames may be of the love of God, and the glory of heaven, as the experiences of the Saints can witneſſe. Meditation it enter… us into the firſt degrees of thoſe heavenly joyes, and imparts to us ſome beginnings of the viſion and fruition of God: It enables us with Moſes to diſcerne, as we are able, ſome glimpſes of God, that our faces ſhine with purity and divine ſplendor. By this we are raviſhed with Paul, and are catcht up into paradiſe, and in the twinkling of an eye are driven (as in a fiery Chariot) into heaven. By this with holygSoli Stephano conſpicua fuit Dei gloria, impiis enim qui eodem loco ſtabanc hoc ſpectaculum latebat. undè ſequitur non in coelis, ſed potius in Stephano editum fuiſſe miraculum. Calvin in Acts 7.56. Stephen we ſee the heavens opened, and Jeſus ſitting at the right hand of God. Indeed admirable are the effects of divine meditation. It confirms our knowledge. Pſal. 119.99. It ſtrengthens our memory, Pſ. 63.6. It enflames our love (as bellows the cynders) Pſal. 119.97. and Pſal. 39.3. It cheriſhes affiance in God, as Pſal. 119.147, 148. It maintains a true and ſon-like feare of God, Pſal. 4.4. It huſhes and quiets the ſoule in afflictions, Pſal. 119.23. 1 Pet. 4.12. Thinke it not ſtrange. q. d. It matters much what our thoughts and meditations are in trouble. It promotes prayer, Pſal. 143.5, 6. Eccleſ. 5.2. and praiſing God. This tunes the harp. Pſal. 63.5, 6. It weanes and ſequeſters the heart from the world. It ſpiritualizes our diſcourſe, Pſal. 77.12. Mat. 12.34. If there be fire on the hearth, ſome ſparks will flie out at the chimney. In a word, it caſts a ſecret influence on the life, Joſh. 1.8. Pſal. 1.3. and 119.15. Purge the fountaine, and the ſtreames will run pure.

The life is eaſily transformed, when the heart is new moulded. What ſhall I ſay?hCogitare eſt vivere. Tull. Acad. Quaeſt. lib. 1. Meditation is the very life of our life, as a Heathen could ſay and ſee by the light of nature. It is the food of our ſoules, the fuell of our zeale, the ſpur of our devotion; The ſoule that can meditate on God, is never leſſeiNunquam minus ſolus, quam cum ſolus. alone, then when alone; for his fellowſhip is then with the Father and his Sonne Jeſus Chriſt. It delights to walke in theſe groves, and fold the armes in theſe ſhadie bowers of ſolitary but divine meditation, where it heares the Nightingale of a good conſcience warble melodiouſl…, &.kPſal. 104.34. My meditation of thee ſhall be ſweet, ſaith David, and in the multitude of my thoughts, thy comforts delight my ſoule. q. d. I caſte much of God in this duty, and it feeds me with many ſweet morſells of contentment. Pſal. 104.34.

But now doe beleever… taſte the goodneſſe of God in divine medication? Queſt. Anſ. I anſwer,

1. By meditating of all his glorious perfections, eſpecially the boundleſſe dimenſions of his ſweeteſt attribute, which is his mercy. SolHic locus hortatur omnes homines ut velint cogitare de bonitate Domini. Erhard. Schnepfius in Pſal. 34.6. Pag. 204. taſte and ſee (viz. conſider a little with me, ſaith David here) how good the Lord is. q. d. By meditating dive into the Ocean of divine ſweetneſſe, and contemplate of him that is beauty and goodneſſe it ſelfe.

2. By meditatingmNolite omnia beneficia Dei ſine guſtu deglutire, aut maligne perpetuâ oblivione ſepelire, ſicut faciunt impii. Sed adbibete palatum, videte & judicate. Molerus in Pſal. 34.5. Pag. 275. of the works of God, the creatures of God, and the doings of God. Conſider others deliverances, and your own. Surely David aimes at this here, O taſte and ſee how good the Lord is. q. d. Oh conſider all my deliverances, and eſpecially that from the hand ofn1 Sam. 21.12, 13. Achiſh (as in the title of the Pſalme) and conſider your deliverances and mercies from day to day. Meditation like the Bee hovers up and downe, and will taſte of every flower in the garden, and admire God in all his creatures, and in all his providences. I have been the longer on meditation, becauſe David ch…efly …me at this in the Text. Thus you ſee the firſt thing opened. Wee taſte God in his Ordinances, viz. the word, prayer, ſeaſes, conference and meditation.

2. Wee taſte God by faith.Secondly, Wee taſte God by faith, and particular applications of Chriſt unto the ſoule. For where there is taſting, there muſt be touching and applying the foodoAriſtot. In other ſenſes, as ſeeing, hearing, there muſt be a medium between the object and organ, not ſo in taſting. The thing taſted muſt be touched. T…s ſo here in this ſpirituall taſte, there muſt be an application of Chriſt, and union with him bypQui fidit invocat, qui invocat exauditur & ſalvatur: Hinc ille gustus. Muſc. in Pſal. 34. faith, and a grounded perſwaſion of his goodneſſe to us, or wee can never taſte him: To ponder Gods goodneſſe in himſelfe and to others is not all, but to bring it home and weigh his goodneſſe to me, as, 1 Tim. 1.15. and Gal. 2.20. Oh tis this raſſes ſo ſweet a reliſh in the heartqHunc verò gustū in Chriſto percipi ſignificat Apoſtoſtolus ut certè nullam unquā extra Chriſtum requiem (& dulcedinem) inveniat. Calvinus in 1 Pet. 2.3. For what would it profit thee that God is good to others, and not to thee, marrow to others, and gall to thee, (ſurely this will but adde to thy torment.) Now faith applyes that goodneſſe and ſweetneſſe that is in God, to a mans own ſoule in particular: And this lyes plainly in the Text. O taſte and ſee how good the Lord is, bleſſed are they that truſt in him. q. d. O be perſwaded to taſte God, for they muſt needs be bleſſed, that beleeve in him. You ſee he makes taſting and truſting (or beleeving) all one. Now though God have never ſo much power and goodneſſe in him, yet till the ſoule hath intereſt in him, it hath no reaſon to truſt in him, for God to ſuch is a conſuming fire. One that never taſted God by faith may ſay he is a tower and a Saviour, &c.rPſal. 144.2. But onelyonly the beleever can ſing that ſong, My goodneſſe, and my fortreſſe, my high tower, and my deliverer, my ſhield, and he in whom I truſt.

Thirdly,3. In partaking of divine influences. 2 Cor. 3.18. Wee taſte Gods goodneſſe by partaking of divine influences, viz. the gifts and graces of the Spirit: Theſe are certain rayes and ſparkles of his goodneſſe ſhed in upon the heart, to make it reſemble God in Goodneſſe.

So then.

1. There's a taſte of Gods goodneſſe, when wee partake of the gifts of the Spirit, as, Heb. 4.6. There it is called taſting of the heavenly powers; Twas a fruit of Chriſts aſcenſion, to give gifts unto men ſEph. 4.8..

2. And more eſpecially, wee taſte Gods goodneſſe, when wee partake of divine graces, which are the very ſtamp or image of the divine naturetNotandū eſt naturae nomen hic non ſubſtā tiam, ſed qualitatem deſignare. Martin. Luther in 2 Pet. 1.4.. Cant. 2.3. As the apple tree among the trees of the wood, ſo is my beloved among the ſonnes. I ſate under his ſhadow with great delight, and his fruit was ſweet to my taſte. He brought mee to his banquetting houſe, and his banner over mee was love uSee Ainſw. in locum.. Now this fruit of Chriſt, which was ſo ſweet to her taſte, is nothing but the graces of God, which are called the fruits of the Spirit, Gal. 5.22. Mat. 3.8.10. You ſee regeneration is taſting of God. Tis called (you know) partaking of the divine nature, and being changed from glory to glory, &c.

4. Wee taſte God in outward reformation.4. We taſte Gods goodneſſe in outward behaviour and reformation, when we make tryall of him and his wayes, and turn our feet into his teſtimonies; When men ſearch and examine things well, and reſolve to try if the wayes of God deſerve to be evill ſpoken of. 1 John 4.1. Try the ſpirits, whether they be of God or no: and ſo we ſay to ſinners here,wRequiritur ut guſtemus, i. e. experimentum capiamus de Deo quod bonus ſit. Sicut enim nemo certo, quanta ſit dulcedo mellis cognovit, niſi qui guſtat, ad cum modū divinae bonitatis cognitionē non poterit habere, niſi qui expertus eſt. Muſculus in Pſal. 34.8. P. 309. Try the wayes of God, whether they be ſweet or no. Men are apt to ſpeake evill of things they know not. See John 4.10. So I ſay here. Oh if you did but know what raviſhing ſweetneſſe were in God and his wayes, you would ſoon taſte and try them. Methinks what David ſaid to God, that God ſaith to ſinners. Search me and prove me, ſee if there be any way of wickedneſſe in me. God ſaith: Are not my wayes equall? Is not my yoke eaſie? Doe but try and diſprove me, and then teſtifie againſt me, all this to put us on the tryall, to prevaile with us, but to taſte and ſee how good he is. Job 34.3. The eare tryeth words, as the palate taſteth meates; Let us know among our ſelves what is true. So the ſoule by taſting and trying is able to diſcerne between things that differ.

5. In actuall diſcoveries of ſweetneſſe in God.5. We taſte Gods goodneſſe in experimentall and actuall diſcoveries of ſweetneſſe and fullneſſe in God, when wee have tryed and now finde ſoule-filling and ſatiſfying delight and comfort in God; when the ſoule rejoyces with joy unſpeakeable and glorious, when it hath got earneſts of the Spirit, and evidences of gloryxGrace is a beginning of glory; it may be compared to the golden chaine in Homer, whoſe top was faſtned to the chaire of Jupiter., when it ſees God ſmiling on the ſoule, now indeed it hath taſted how good the Lord is; now it calls out for more of God, O ſtay me with flagons, and comfort me with apples, for I am ſicke of love. Now it longs to have its full and will of God, and to be even ſwallowed up of God, when he ſhall lead us into his wine-cellar, and ſhall draw up his ſparkles of glory into one confluence and conſtellation round about him; and we ſhall be filled with all the fullneſſe of God.

Now when a ſinner hath got ſuch diſcoveries of God, and appearances of Chriſt, that it longs for theſe things, then indeed it hath taſted with David, how good the Lord is.

You ſee what this ſpirituall taſte is.

Now ſecondly, wee muſt inquire,2^d Inqu. whether unregenerate men and meere hypocrites may be acquainted with theſe taſts of Gods goodneſſe, and yet ſtill continue in the ſtate of nature? Now to this I anſwer.

1. Wicked men may ſeeme to goe very farre in this work, Anſ. 1 Heb. 6.4. opened.as Heb. 6.4, 5. Tis evident, this is ſpoken of unregenerate men. Becauſe the Author ſaith, they may fall away, and never be renewed (which cannot be ſaid of them that have true grace, Rom. 11.29.)

But there you ſee an unregenerate man may deceive himſelfe, and others, and goe very farre; for,

1. They may taſte of the heavenly gift, viz. the common gifts and influences of the SpiritySolos quidem electos Deus ſpiritu regenerationis dignatur, ſed hoc non obſtat, quo minus reprobos etiā guſtu gratiae ſuae a ſpergat, irradiet eorum mentes aliquibus lucis ſuae ſcintillis, afficiat eos bonitatis ſuae ſenſu, verbum que ſuum utcun que eorum animis inſculpat. Calvin. in Heb. 6.5. as great knowledge, ſome kindes of 01 faith, hatred of ſome ſinne, and a ſeeming zeale for God, as Judas (before his diſcovery) had.

2. They may taſte of the good word of God by feeling ſome ſudden flaſhes of joy and delight under the Word, as Herod and Felix did.

3. They may even taſte of the powers of the world to come, that is, be taken up with the contemplation and admiration of the Saints bleſſedneſſe in heaven. Thus Balaam deſired by all meanes, to die the death of the righteous, that his laſt end might be like theirs. All this is held forth in that one place, Heb. 6. But if we range through the Bible, we ſhall finde many other particulars touching this thing, viz. how far a… hypocrite may goe in theſe taſts of Go… and Religion.

I finde eightzAlexander Groſs in his fiery pillar mentions 14 ſteps. cap. 5. ſteps, more are named.

1. They may abound with knowledg… in the myſteries of godlineſſe, 2 Pet. 2.21 1 Cor. 13.1, 2. Luk. 12.47. Mat. 4.6.

2. They may be moved and troubled a… the denunciation of judgement, and ſi… quaking under the Word, Acts 24.25 id. 5.33. James 2.19.

3. They may be perplexed in minde about ſinne, and that both before committing it, as in Mark. 6.26. and afterwards, Mat. 27.3, 4. Gen. 4.13. Exod. 9.27.

4. They may pray themſelves. 1 King 21.27.29. Iſa. 1.15. Mat. 6.7. nay earneſtly deſire others to pray for them, Act… 8.24. So did Simon that was in the gall of bitterneſſe, and bond of iniquity.

5. They may make open profeſſion of the ſtricteſt wayes of godlineſſe, Iſa 38.2. Acts 13.50. and 26.5. Mat. 25.7.

6. They may joy, and take delight in the Word, Mar. 6.20. Mat. 13.10. Heb. 6.5. Luke 4.20.22. Ezek. 33.31, 32. Iſa. 58.2.

7. They may reforme in many things ſo 2 Kings 10. Luke 18.11. Acts 6.20. and 2 Pet. 2.20, 21.

8. They may hold out with Chriſt in very great troubles,aAs Servetus Mauz…us, Biſhop Fiſher, and Fryer Forreſt did. nay ſuffer even death in the cauſe of Chriſt, 1 Cor. 13.3. How many Jeſuites have worne the Tyburne-tippet (as Father Latimer phraſes it) rather then renounce the Popes ſupremacy.

You ſee hypocrites may aſcend many rounds in Jacobs ladder, but the greater is their fall into hell at laſt, for

2. Notwithſtanding all this, Anſ. 2 they are voyd of ſpirituall life and ſenſes, like that ſtatue of a man, which they ſay Albertus Magnus was thirty yeares about, that by reaſon of ſprings and devices within, could walke up and downe, and ſpeake articulately, which ſtill was voyd of life, ſo here, &c. Some ſprings within reſulting from ſelfe-love, ſome ſcrews of oſtentation may produce in the hypocrite ſpeech and motion in the wayes of God, but being deſtitute of ſpirituall life, he muſt needs be voyd of ſpirituall ſenſes, and ſo he is a ſtranger to the taſte in the text.

But wherein lyes the difference between the taſte that may be in reprobates, Queſt. and the true taſte that is in beleevers? I anſwer,

1. Wicked men may ſeeme to taſte, Anſ. and do not. Many act a part, and ſeeme to delight in God and religious duties, and yet finde a ſecret loathing and wearineſſe within, but now beleevers have reall taſts of God, and that joy which they expreſſe, is but the over-flowings of inward delight and comfort.

2. They may have ſome generall taſtings of the myſteries of Chriſt, but they cannot taſte or know thoſe myſteries with ſound application as theirs.

3. That taſte in wicked men is but for abEſt igitur aliqua etiā in reprobis cognitio, quae poſtea evancſcit, vel quia minus altas radices, quam oportebat, agit, vel quia ſuffocata degenerat. Calvin. in Heb. 6.5. ſeaſon, it cannot be laſting: They taſte for a fit of a river running by them, but not of a fountaine before them.

4. Such may taſte, but never digeſt, they are not the better, there's no change within, but their ſoules are cages of unclean birds, but now beleevers are transformed by theſe taſts of God. What ſhall I ſay?

A ſincere heart out-ſtrips an hypocrite in many things, for he hates ſin univerſally, Pſal. 119.104. He exerciſes holy duties in publique and ſecret conſtantly, Job 27.6, 8, 9, 10. Acts 14.16. He obeys the whole will of God chearefully, Pſal. 40.8. and 119.128. 1 John 5.3. They endeavour the glory of Chriſt above their own good, Rom. 9.3. Luke 14.26. With David they deſire to win others, and they call upon them to taſte God, 1 Joh. 3.14. Luk. 22.32. But ſuch are eſpecially buſie with their own hearts, continually bemoaning the deceitfulneſſe of them, and deſiring ſincerity with much earneſtneſſe, Pſal. 119.23, 24. You ſee a beleevers taſte is much different from the taſte that is in hypocrites, who may have a name to live, and a name to taſte, but are indeed dead and ſenſleſſe.

Laſtly,3^d Inq. let's inquire why ſinners ſhould labour for experimentall taſts of God? I anſwer:

1. Becauſe God and his wayes are undeſervedly evill ſpoken of by Mammoniſts, Anſ. and prophane ones, who are not competent judges; for Moles cannot judge of colours, and they ſpeake evill of things they know not, nor ever tryed. Much is ſpoken againſt God and Religion in all places, as though he were a hard Maſter, reaping where he ſowed not, and his wayes tedious, irkſome, and uncomfortable; It is not wiſdome therefore to go by heareſay. Sinners ſhould try God, & beleeve their own experiences, ſo ſhould they finde him to be goodneſſe and ſweetneſſe it ſelfe, taking upon him the moſt tender relations, &c. and all hiscGrave dum tollis ſuave cütuleris. Greg. in Ezek. lib. 2. Hom. 7. wayes, to be wayes of pleaſantneſſe, his burthens light, and like thoſe burthens of Cinnamon, that refreſh thoſe that carry them through the deep ſands of Arabia, and all hisdQuid enim levius eo onere, quod non ſolū non onerat, ſed portat omnem cui portā dū imponitur. Ber. epiſt. 72. yokes to be eaſie, ſo that in the very keeping Gods wayes is great reward, Pſal. 19.11. Many bring an evill report on Canaan, but behold theſe faire cluſters; The graces of God are grapes gathered from that Vine above. O taſte and ſee how good the Lord is, and how good grace is.

2. Wee ſhall never know the true ſweetneſſe of God and his wayes, Reaſ. 2 till wee taſte and try them; thus in the Text, taſte and ſee; till you taſte, you can never clearly ſee how good the Lord is. And who (my brethren) would be ignorant of the ſoules ſummum bonum, and range up and downe ſeeking contentment, when 'tis onelyonly to be found in a neglected Meſſiah? Thy poore heart will not onelyonly be voyd of content, but ignorant of the proper fountaine, till thou haſt taſted God, and then thou wilt rate thy ſelfe, for trying no ſooner. This is certain; for

3. Reaſ. 3 The comfortable experiences of all the Saints,2. Cor. 7.10. Trap in locum. who nevereConcerning this taſting there is no repentance, unleſſe that it was noſooner, as 1 Cor. 15.8. repented for ſo doing, ſhould invite us to taſte and try. True repentance is never to be repented of, 2 Cor. 7.10. Job curſed the day of his birth, but no man was ever heard to curſe the day of his new birth, ſaith one upon thoſe words. Hypocrites have play'd the Apoſtates, but they never taſted God. Theirs was but cadaver fidei, or the picture of grace. See 1 Joh. 2.19. They might be wens or botches on the body, but they never were member…. No, never did any repent of their taſting God, and venturing on Religion▪ though perſecution hath immediately attended their profeſſion. Men of our time, calling, ranke, and parts, have chearefully waded through all the difficultie… following ReligionfNec ratione componimur, ſed omnes conſuetud ne ab ducimu…. Sen. Epiſt. 122. There's a multitude of examples round about you, taſting and relliſhing divine ſweetneſſe. The Wiſe men had but one ſtarre to guide them to Chriſt, but wee have all the aſſembly of Gods Saints, the company of renownedgDiutius durant exempla quam mores. Corn. Tacit. Hiſt. lib. 4. cap. 17. Martyrs, many precious Chriſtians, as ſo many millions of ſtarres, to allure and conduct and enlighten us to Chriſt; All which will certainly riſe up in judgement againſt us, if we follow them not. Mat. 12.41, 42. Beſides, others could never prize Chriſt, and rejoyce in him thus, if there were not a glorious fullneſſe, and ſoule quieting ſweetneſſe in him; There's that in Chriſt that can ſatisfie every longing ſoule: Let this make us conſider and inquire what Chriſt is, and taſte his goodneſſe.

4. Either you muſt taſte of Gods goodneſſe, or fury; Reaſ. 4 you muſt taſte of onehIngens telum neceſsitas. Livius.. There is a cup in Gods right hand of that is ten thouſand times ſweeter then Nectar. Of this he intreats you to taſte, and many will not; But then there is a cup of trembling in his left hand, into which the dregs of his fury are wrung out, and of this cup they ſhall taſte and drink deep to eternity. You muſt all have to doe with God one way or other, as children with a father, or as traytors with a Judge. God can raiſe himſelfe glory out of your aſhes. If you will forſake your own mercies, & ſhut the dore againſt the offers of grace, juſtice ſhall break in upon you as armed men, and deliver you to the tormentors.iDeut. 30.19. Behold, I ſet life and death, hell and heaven, ſweet and bitter, before you this day, you muſt taſte of one. Make therefore (with Mary) a wiſe and judicious choice; Taſte and ſee how good the Lord is, and then you ſhall never taſte and ſee how terrible he is, how juſt he is, how powerfull he is for the deſtruction of the creature, yet ſo that it may ever live to feele what infinite power, juſtice, and wiſdome can inflict upon it to all eternitie.

Fiftly and laſtly. Reaſ. 5 If you taſte here, you ſhall have your fillkHabemus vitae futurae pignus. Theophylact. hereafter, for what is grace but glory begun, and what is glory but grace finiſhed? Now indeed you can get out a glimpſe of God. There's much coldneſſe and darkneſſe in you, and youl1 Cor 13.12. know and taſte but in part. A thouſand things ſtep in to break off your communion with God. But the day is at hand, even at the dore, when thou ſhalt ſee God face to face, when you ſhall ſwim in thoſe chryſtall rivers of pleaſure*Neque enim erimus otioſi ſpectatores, ſed participes gloriae. Bern. in Diverſ. 1.: in a word, when you ſhall have your fill and will of God. In the meane time, this taſte will at once prepare you for that fullneſſe, and aſſure you of it, and make you inſtrumentall for the lifting up Chriſt upon his throne, and glorifying God in the midſt of a crooked and perverſe generation, which muſt needs be joy and delight to every gracious heart in this life.Phil. 2.15.

Let us come now to the improvement of this uſefull poynt in Application.

Firſt, Ʋſe. 1 ſomewhat muſt be ſpoken by way of juſt reproofe to four ſorts of people, and

1. To all ſuch as taſte not how good the Lord is, and how ſweet his mercies, wayes, and ordinances are, withmActs 18.17. Gallio they care for none of theſe things, they ſavour not, they relliſh not the things that are of God, &c.

The laſt, may ſome ſay, Object. was ſpoken of Peter, a childe of light, an eminent Apoſtle, &c.

'Tis moſt certain, Sol. Mat. 16.23. The Saints in ſome things are darke, and ſometimes they ſeeme to be utterly voyd of any ſpirituall reliſh in the beſt things, for a Chriſtians palate may be downe, he may have his ſeaſons of deadneſſe, as the beſt gardens have their winters, and the Sun his eclypſes. And in this poſture, all the precious ordinances are juiceleſſe to the ſoule: It ſtill goes to prayer, but not with wonted affections; to the word but no reliſh; to the Table of the Lord; but now no taſtings of the things ſignified: And this is the greateſt burthen to a gracious heart in the whole world: it mourns under deadneſſe, and laments theſe indiſpoſitions, and is weary of this tempernPeccata non nocent ſi non placent. Aug. de Tem. p. 18..

Queſt. But how may the ſoules palate be ra…ed, and its reliſh reſtored?

Anſw. oNemo intelligit quam bonus ſit Deus, niſi qui variis tribulationibus eſt exercitatus. Nā dulcia non norit qui non guſtavit amara Hen. Mollerus in Pſal. 34. pa. 275.Bi…ter things are wont to do it. You muſt feed on Chriſt, the Paſchall Lamb with the bitter hearbs of compunction, and Goſpel-contrition. Make your moan to God, grieve that you can grieve no more, complain to God of your dryneſſe of eyes, as Iſaiah of his leanneſſe; find out the Achan that ſtole this wedge of gold, the Jonas that cauſes this tempeſt within thee. O mourn for that ſin eſpecially that is the cauſe of Gods withdrawing. Theſe bitter hearbs may recover thy ſpirituall reliſh.

But now if this meet with the beſt, that for a ſeaſon are deprived of this taſte, how much more withpIntellectualibus amme ſenſibus non pollent. Euthym. them that never had it? The time is yet to come with many millions of ſouls that ever they taſted the Lords goodneſſe in any mercy, in any duty. I have read of one that had no bodilyqLazarus (vitrivorax vulgo dictus) nullo prorſus guſtu praeditus erat, nullam in c…endo voluptatem perſentiebat, ſaith Realdus Columbus in his laſt book quoted by Nierembergius Iiſt. nat. ib. 3. cap. 9. taſte at all. Nay, I knew one of a very ſtrong and healthy conſtitution, that had little or no taſte. This is the condition of thouſands in ſpirituall things.

Now if you put this queſtion to me, why many cannot feele ſuch ſweetneſſe in holy duties as others doe, why they paſſe from duty to duty, and taſte nothing of God in the Ordinance? I anſwer, that indeed it will not be amiſſe to diſcover unto you the proper cauſes of this temper, and they are ſix.

1. Some want the Ordinances in the life and power; They cry out for bread, and there is none to give it them, Rom. 10.14. Such as want the ordinances, will never taſte the ſweetneſſe of God: For faith comes by hearing. rStrab. Geog.Some live neere the Arcttick pole, and ſix months together ſee not the light of the Sun. Theſe are to be pitied, but much more ſuchſProv. 29.18. as enjoy not the ſunſhine of the Goſpel, and will never taſte Chriſt.

Not but that ſtrong beleevers (as David here) in the want of ordinances, enjoy moſt of God, who is not tied unto meanes, and then they lye down and drink at the fountain where the water is ſweeter and plentifuller: but (miſtake not) I ſpeak of unregenerate then who want the ordinary meanes of converſion, and beleevers that neglect the ordinances. Now if in theſe caſes there is want of the ordinances,Heb. 10.25. 1 Theſſ. 5.20. no wonder if people taſte not, as otherwiſe they might, the ſweetneſſe and goodneſſe of God.

Next, others are guilty of ſluggiſhneſſe andtWe muſt not make Gods ſervice foreign, a lazie buſineſſe, This was a precept of Pythagoras. Dulcia non meruit, qui non guſtavit amara. Erubeſcat humana pigritia, plus vult ille dare quam nos accipere. Aug. Ser. 29. de ver. Dom. Labor omnia vincit. negligence under the meanes. Many Chriſtians are oft reſtrained in the taſtes of the ſweetnes of Gods favour and preſence, becauſe they are not carefull enough to attend upon him in the uſe of ordinances: They beſtow little paines, few ſtrugglings with their hearts; they heare, and pray, and read, &c. all in a lazie and perfunctory manner. No wonder therefore ſome taſte not ſuch raviſhing ſweetneſſe as others, for they uſe not like paines and diligence to ſearch out the comfort of the Word. For as rich Minerals are not gotten on the ſuperficies of the earth, but men muſt ſweat and dig deep into the bowels of the earth to finde them. And as the ſweetneſſe of a kirnell is not raſted till the ſhell be crackt, nor the goodneſſe of marrow known till the bone be broken; even ſo it is here. The ſweetneſſe of God, and the rich comforts of the word, are not taſted nor felt by them that look but ſlightly and ſuperficially into them, but are at no paines to ſuck the breaſts of Conſolation, which are the promiſes, and labour would overcome allthings.

Again, ſome have diſtempered and vitiated palats, and no wonder Angelicall viands are not pleaſant to them. To a ſick man that which is ſweet ſeemes ſoure and ungracious; ſo it is here: For beſides that ſome have the taſte of pleaſures and profits, and the luſts of the world in theiruCurrus bovem trabit ſiratio pareat affectui. Lucian. mortuorum Dialogo. tom. 1. p. 257. hearts, when they come to duty, where they ſhould reliſh divine ſweetneſſe; to whom Chriſt ſaith, they ſhall not, becauſe they cannot and will not taſte of his Supper in Luke 14.24. and Matth. 13.22. Others dream of a ſeeming ſweetneſſe in formes and pictures and poſtures, and ſuperſtitious worſhip, which the Prophet calls Feeding upon aſhes; and now theſe are ſnatcht from them, their religion (which conſiſted in ſuch things) is alſo gone. So that now they are as people that have loſt theirwJudg. 18.24. So here. God, they can reliſh nothing elſe, nor diſcover any ſweetneſſe in pure ordinances. Iſai. 65.11. you read of theſe, They prepare a Table for the Troop, and they furniſh the drink offering unto that number. q. d. There are Reliques of idolatry, and ſuperſtitious doings, and will-worſhip among them. Now ſee the thirteenth verſe, Therefore thus ſaith the Lord) my ſervants ſhall eat, but you ſhall bee hungry; they ſhall drinke, but you ſhall be thirſty; they ſhall rejoyce, but you ſhall be aſhamed. q. d. They ſhall have communion with me, and taſte of my goodneſſe, whilſt you are ſtrangers altogether unacquainted w^th me. Others are ſo taken up withxAſcanius his Parrot could ſay all the C…eed: and another Parr…t being ſeized on by a Kite, could repeat that piece of his L…tany, Sanite Thoma …ra pro nobis. How many nominall Chriſtians doe thus ſtick in formes, and play the Parrots with God? Theſe will never taſte divine ſweetneſſe in any duty. forms of godlines that they taſt little of God in any duty, they play the Parrots with God; what is this but mocking of him, & cheating a mans own ſoule? No greater ſtrangers to God then formaliſts, more hope of prophane ones then ſuch, ſaith Chriſt, Matth. 21.31. Thus you ſee the palats of men may be vitiated and diſtempered, and prepoſſeſt with other things, ſo as they cannot taſte the goodneſſe of God in a promiſe, which is compared to wine on the lees well refined. Now as a man that hath eaten luſhious food, cannot taſte nor reliſh the beſt wine, ſo it is here, &c.

4. ManyyVide Ioſeph Bentham of ſociety with the Saints. are engaged and intangled in wicked company, in holineſſe contemning and Chriſt-diſreliſhing ſociety, which is a ſnare and muzzle unto them, that they cannot taſte the goodneſſe of God. Prov. 9.5, 6. There you'l ſee there be ſome that taſte not of Wiſdomes banquet, becauſe they leave not the way of the fooliſh.zBad company will make thee bad, and then declare thee ſo. For qualiſcun que quis ſuerit, cum tali ſe conjung…t. Amb. ad virg. devotam. 'Tis not good to be at the Devils meſſe, though ones ſpoon be never ſo long. All ſenſe in ſpirituals is curb'd, if not extinguiſhed by carnall and cooling company, who (as you ſhall ſee anon) have learn'd of Satan to oppoſe beginnings of goodneſſe. See Epheſ. 5.11. intimating you cannot have fellowſhip with unfruitfull workers of darkneſſe, but twenty to one you'l have fellowſhip in their workes alſo; For can a man touch pitch and not bee defiled? The experiences of many Saints can witneſſe, that carnall company is cooling and enſnaring.

Next, ſome are delivered up to a ſpirit of ſlumber. God deales in judiciall wayes of blinding and hardening their hearts, ſo that they are voyd of all ſpirituall ſenſes, as Rom. 11.8. Like thoſe Aſſes in Hetruria, that feeding upon Henbane would lye for dead. Nay, unregenerate men are not only faſt aſleep, butaEpheſ. 5.14. dead in treſpaſſes and ſins, and what taſte hath one that is aſleep, or dead?

Laſtly, God doth reſerve theſe taſtes as the onelyonly portion of his own children, and therefore marvel not though the common multitude attain not to it.bVocat guſtum doni coeleſtis, qua ſupra naturam & mundum, Chr. Hoſman in Heb. 6.4. Pſal. 36.8. They ſhall be ſatisfied with the fatneſſe of thy Houſe. They and none but they who are Gods children: to others God is a ſealed Book, or incloſed well. Divine goodneſſe is Childrens bread, …nd Dogges ſhall not eat of it.

2. As it meets with ſuch as taſte not the goodneſſe of God; ſo with ſuch as ſeek forcBlunts voyage to the Levant. delight and ſatisfaction in earthly comforts. The Turkes ^c muſick is any ſound, ſo ſome patch up a delight out of every vanity. This is certain, except you reliſh Chriſt and his love in the creature, you'ldJoh. 6.6. find no more taſte then in the white of an egge.eNeſcis quale tegat ſplendida vita malum. Reynolds vanity and vexation of the Creature. They that have skim'd off the very cream of the creature, as Solomon did, have been like thoſe that have gone to a Lottery with a head full of hopes, but returnd with a heart full of blankes. And therefore as Samuel ſaid to Saul, Why ſhould a Kings heart be ſet upon Aſſes? So ſay I, Why ſhould a Chriſtians heart be ſet upon trifles, winged vanities? They are Phyſitians of no value; miſerable comforters are they all, when thou commeſt into diſtreſſe; and yet how many ſeek for contentment in theſe periſhing things, nay oft think they find it, likefIſai. 29.8. them in the Prophet that dreamt they ate, but all this while they are deceived, embracing with Ixion, a cloud in ſtead of Juno. Theſe taſte how good the creature is, not the Creator. Others likewiſe come under this reproofe. viz.

3. Such as are ever and anon taſting ſin, to ſee how goo… that is, which may be ſweet in the mouth (as ſome poyſons are) but gall in the belly.g2 Sam. 2.2.26. Prov. 9.4. Knoweſt thou not, O man, that ſinne will be bitterneſſe in the end? People will be nibbling at Satans baits, though with the mementany pleaſure they ſwallow the hook of Gods eternall vengeance.

hVide Aug. Ser. 231. de tēp. Baſil hom. in Ebr, & Ludovici Creſollii Myſtagogum. lib 4. ca. 29. ſect. 5 pag. 2005. 2006.Let our good fellows that are ever taſting of the Cup, remember Dan. 5.2.5. whilſt Belſhazzar taſted the wine, fingers were ſeen writing on the wall, Mene, Mene, Tekel, Ʋpharſin, i.e. Thou art weighed as in a ballance, and thy kingdome is taken from thee. And that very night was the ſot ſlain. God ſcores up every ſuperfluous glaſſe that goes down thy throat, and the ſame night thou mayſt be ſent to hell to beg for one drop to coole the tip of thy tongue.

Some will ſay, they drink but a little, Object. &c.

But to ſit and ſip, Sol. or but to taſte the cup with Drunkards, is unlawfull.iVide Harriſ. in Iſai. 5.11. Prima cratera ad ſitim pertinet, 2^a ad hilaritatem, 3^a ad voluptatē, & 4^a ad inſaniam. For loving to eat and drink between meales at unſeaſonable times, is made a ſinne of thoſe Princes, Eccleſiaſtes 10.17. Drinking is made one of the luſts of the Gentiles, as well as drunkenneſſe, and hee is accurſed that eats and drinkes with the drunken in Matth. 24.49, viz. Such as ſit by them, and ſip with them, and but kiſſe the cup; For this conſents unto their ſinne, and countenances their villanies, when you ſhould reprove them, and complain of them. See 2 Par. 20.37.

Next, you that taſte of thoſe ſtoln waters (for ſokIoh: Downam treats of it, and Preſton on Col. 3.5. uncleanneſſe is called) remember Whoremongers and Adulterers God will judge. Heb. 13.4. Nay, he plagues them here ſpiritually, Prov. 2.19. and outwardly, Prov. 6.16.33. And their bones ſhall be filled with the ſins of their youth. Some cry, Cauſê ſi non caſtè, but God that is their Judge, ſees them.

lSee the Caſuiſts of Reſtitution.You that by oppreſſion taſte of unrighteous gain, remember God will plead the cauſe of the poore, whoſe faces you grinde, and that your monies ſo gotten, ſhall periſh with you, Prov. 14.31.

You that taſte the ſweet Name of God often in your mouthes, but 'tis by lewd and cuſtomarymSee Lombard, lib. 3. Jo. Downam, and Walter Powel againſt Swearing. ſwearing and curſing, know the Lord will not hold you guiltleſſe that dare take his Name in vaine. Surely your tongues are ſet on fire of Hell. This of all other ſins the moſt unprofitable, all Religions condemne it, and therefore ſuch ſhall be damned with a witneſſe, and then they'l have their fill of curſing and blaſpheming to eternity.

You likewiſe that unpreparedly taſte the ſacramentall Elements,nSee William Fenner of this ſinne. know 'tis ill playing with edg'd tooles: the Devill rides aſtride the bit of bread down your throats, and you eat and drink your damnation, not taſting nor diſcerning the Lords Body, 1 Cor. 11.27.29.

And ſo of all other ſins, you cannot taſte the ſin and eſcape the ſmart.

4. And laſtly, terror to ſuch as hinder others from taſting how good the Lord is. And as ſome in a way of ſuperſtition ſpeak of Gods creatures: ſo others in a way of prophaneſſe ſpeak of Gods wayes, Touch not, taſte not, handle not, Col. 2.21. Have not thou to doe with preciſe ones and wayes, let Miniſters lungs ſaile in exhortation, and their eyes in expectation, but taſte not, if you love your peace, purſe, or pleaſure.

Thus as Herod endeavoured to kill the Babe Chriſt; ſo theſeoLulla, an Hag that uſed to hurt little childrē, which made the nurſes cry, Lulla abbi, now by contraction Lulla by. Lulla's watch to ſmother grace in the cradle; they ſeek by all meanes to coole, enſnare, divert, and diſcourage ſuch as begin to hanker after God, and caſt a favourable eye on Religion, ſaying, Touch not, taſte not, handle not ſuch preciſe and factious doings: But the hotteſt place in hell is kept for ſuch ſeducing diſcouragers. See what Chriſt ſaith, Matth. 23.13. Woe unto you that ſhut up the Kingdome of heaven: for ye neither go in your ſelves, nor ſuffer others that are entring, to goe in. Theſe are compared in a LatinpCanis in praeſept. Proverb, to a Dog in the Manger, that will not himſelfe taſte the hay, or provender, nor ſuffer the Cattell to come neere it, that have a mind to it, but lies ſnarling at them.

This is the lively picture of Seducers, and Diſcouragers; they will not taſte the goodneſſe of God themſelves, nor yet permit others to doe it. Theſe are the Devils Factors, and he will pay them their wages.

Paul deſcribing the Revelations of Chriſt to his ſoule, ſaith, and immediatly I conferred not with fleſh and blood, Gal. 1.16. that is, with carnall reaſon (ſay ſome) which is an evill counſellour for the ſoule, Rom. 8.7. But I rather think, that by fleſh and blood is meant evill men, as diversqMartin Luber and Perkins on the place. Expofitors conclude. So then in that nick of time, when he began to taſte God in converting love, he would not conſult with ſuch at Damaſcus as might rather hinder then forward him in the worke: For this doe all wicked men leſt the goodneſſe of others ſhould diſcover or moleſt their wickeneſſe.

2. Ʋſe. To inform us in the true reaſon of all that rage and fury, Ʋſe. 2 that boyles up in the ſpirits of men and women againſt God and his wayes, They rScientia non habet inimicum praeter ignorantem.ſpeak evill of things they know not, nor ever tasted, Jude 10. This made them crucifie Chriſt, Acts 3.17. They are ſortiſhly ignorant of that reall worth and ſweetneſſe that is in God and Religion, and he…ce comes all their rage and foame againſt ſuch things. If men that are now as furious as Lyons and Tygers, did but make triall of holineſſe, and underſtand things aright, they'd be as tame as lambs, as Iſai. 11.6. When Chriſt offers to waſh men from their ſinnes, they cry out with Peter, Thou ſhalt never waſh my feet: but when they begin to ſee his love, and taſte his goodneſſe, then, Lord, not my feet onelyonly, but my hands and my head, Joh. 13.9. In a word, men are not ſo averſe before taſting, as they are greedy afterwards.

3. Ʋſe. Somwhat by way of triall and examination, Ʋſe. 3 whether you have taſted divine goodneſſe and ſweetneſſe, yea or no. The effects of this taſte are three, Regeneration, Eſtimation, and Exultation.

1. Regeneration and vivification of the ſoule, and infuſions of celeſtiall quicknings: This taſte will frame thee to be a new creature, producing an unfained change in the heart, and bringing the ſpirit to a continuall care of pleaſing God. Thus the word is called, the ſavour of life unto life, 2 Cor. 2.15, 16. A man cannot taſte God and remain in a dead condition. Some boaſt of Revelations, but have they a principle of life? are they purged from their filth? doe they walk cloſe with God?

2. Eſtimation of God above all earthly thing, preferring celeſtiall before ſublunary ſweetneſſe: All will be counted dirt and dung to Chriſt, Phil. 3.8. or as ſome render it, dogs meat to Chriſt, viz. courſe and contemptible food after ſuch junkets. The ſoule will eſteeme Chriſt, as the people did David more worth thenſ2 Sam. 18.3. ten thouſand, or astRuth 4.15. Naomi did Ruth, better then ſeven ſons.uActs & Monuments. None but Chriſt, none but Chriſt, ſaid Lambert lifting up ſuch hands as he had and his fingers ends flaming; A good heart prizes God in Chriſt above all the world. For as the ſhining of the Sun drownes the Starres, ſo the unconceivable ſweetneſſe of Chriſt, turns other ſweets (which the ſoule admired before) intowAs the Prieſts of Mercury eating their figgs and honey cryed out, Sweet is truth…; ſo here, &c. bitterneſſe; And if the ſoule meet with any ſweetneſſe, any content in earthly things, it ſtill admires God, and cannot but infer, If the creature be ſo ſweet, how ſweet is the Creator? If the viaticum be ſo pleaſant in my journey, how glorious will the feaſt be at home? Have you ſuch thoughts of Chriſt? You indeed have taſted the goodneſſe of God.

3.xAb illis qui guſtarūt, mirâ cum dulcedme percipitur vita nova. Mar. Luther. in 1 Pet. 2.3. Exultation and delight, ſpringing from the love of complacency (as the ſchools call it) when the ſoule is loſt in a deſired labyrinth of ſpirituall enjoyments, and the longings of the ſoule are ſhuffled with the breathings of the Spirit; When the ſoule doth acquieſce, repoſe, feaſt and ſolace it ſelf in the ſweet fruition of Chriſt, in whom fullneſſe dwells, and all that the ſinner deſires now is, that he may be able to yBeatitudo hominis eſt guſtus bonitatis Dei. Scultetus. Id. Typ. Pſal. 3 Pag. 272.manage his joyes, and that his heart may not be too little for his comfort, and ſo breake with the longing it hath after God, but that it may be content to live a while in baniſhment, and wait with patience till the marriage day in heaven. Oh here's a ſoule that is crowded with glorious thoughts of Chriſt, and many times knows not whether it be in the body, or out of the body. Pſal. 36.8. They ſhall be ſatisfied with the fatneſſe of his houſe, and in thy light ſhall they ſee light. This taſting is an earneſt of heaven, and the firſt fruits ofzBona conſcientia maximū ſemper praeſtat ſolatium; Euthym. 'Tis a continuall feaſt. glory, and therefore well may ſuch ſing and leap for joy, and then ſay, Returne to your reſt, for the Lord bath dealt bountifully with you, Pſal. 116.7. ſcil. They joyfully take theiraGuſtus doni coeleſtis totum hominem refocillat. Chriſto. Hoſman in Heb. 6.4. recumbency in the boſome of Chriſt. Were you ever acquainted with theſe joyes (for no Chriſtian hath them continually) and hath the God of hope fill'd you with joy and peace in beleeving, thou haſt taſted how good, how ſweet the Lord is. Heare whatbActs & Monu. fol. 1361. Lawrence Saunders the Martyr ſaid unto his wife before his death. Deare wife, riches I have none to leave behinde wherewith to endow you after the worldly manner, but that treaſure of taſting how ſweet Chriſt is to hungry conſciences, (whereof I thank my Chriſt, I doe feele part, and would feele more) loe that I bequeath unto you, and to the reſt of my beloved in Chriſt, to retain the ſame in ſenſe of heart alwayes: Pray, pray. I am merry, and I truſt I ſhall be, maugre the teeth of all the devills in hell, and ſo I reſign me to my Chriſt, in whom I know I ſhall be ſtrong as he ſeeth needfull.

A diverſion to mourners, cloſe-mourners for the withdrawings of Chriſt.Droop not diſconſolate ſoules, you that with Mary ſeek Chriſt ſorrowing, you'l find him in the Temple; Attend the meanes, live upon a promiſe, call to minde your former experiences. AndcMulier foetū conceptum non ſemper molitā tem ſent…t, u…i tamen ſ…mei & iterum ſe…ſit praegnantem ſ… …ſſ… non ambigi…. Spin. de Inſtit. Chriſti. as women reckon from the firſt ſtirring of ſome weeks they feel not motion; ſo doe you; did you ever feel any ſpirituall motions within, any holy deſires and pantings after God, any joy and delight in him, doubt not but Chriſt is formed in you the hope of glory. Chriſt ſometimes in the ſoule, as the ſoule in the body of him that is aſleep, which lies as a ſenſleſſe & helpleſſe lump, yet ſtill the ſoule is there.dDiu deſiderata du…us obtinentur, ci… data vil…ſ…umt. Aug. de verb. Dom. 5. Chriſt withdraws his preſence, that thou m…iſt prize it, and the longer he ſtayes, the …weeter will his diſcovery and returne be at …aſt. Be not therefore like the Panther, that lets …oe that which he gets not at three jumpings, but rather like theeRot… ab und… …j…cta … … …em revovi…r. Sal. wheele in a. Water mill, the more violently 'tis driven …ay, the more ſwiftly it turnes upon the ſtreames. Give God no reſt, till thou haſt …eſt in him; and then 'tis ſufficient anſwer that thou haſt a heart to continue praying. See what may be the cauſe of this diſtemper, and endeavour to lament and remove that, and again I ſay chew the cud of your former experiences, and with David remember the dayes of old, Pſ. 143.5.Ejaculatio. Thou haſt formerly taſted cōmunion with God, ſay, Lord if thou meaneſt to damne, wherefore didſt thou ſhew me ſuch things? I am not able Lord to trace thy footſteps, or underſtand thy wayes. O ſhine upon my prooping graces that are ready to die. Return, O Lord, how long? O put me into a condition of glorifying thee, and confirming others, 'tis thou muſt ſpeake peace, friends, Miniſters, promiſes cannot doe it without thee. If thou art ſilent, who can comfort me, and if thou ſmileſt what can diſturb me? Oh therefore paſſe before me in thy glory, and ſuffer me once more to taſte thy loving kindneſſe, ſo ſhall my heart dance for joy, and heaven ſhall ring of praiſes.

And having thus done, wait, wait I ſay on the Lord, admire the leaſt dawnings of refreſhing, and behold he that ſhall come, will come and not tarry one moment longer then to fit thee for his preſence.

Well now ſuffer the word of Exhortation which I put to all of you, Ʋſe. 4 and eſpecially ſuch as are in the ſtate of nature. Oh taſte and ſee that the Lord is good. Oh be perſwaded in the bowells of Chriſt Jeſus, to conſider things well, and make tryall of God and his wayes. O taſte divine goodneſſe. You'l never repent of it, but wiſh you had taſted ſooner. The greater thy ſinnes are, the more need to taſte of mercy. Take ſome motives to the work.

1. If you taſte other things bodily, Motive. 1 the pleaſure is ſhort and vaniſhing; All the pleaſures of this life are but for a moment (even the twinkling of an eye to eternity) but no pleaſure ſo ſhort as thefVide Clem. Alex. Paedag. lib. 2. & cap. 1. Aſelli marini cor in ventre, ſo a gluttons heart, nay his God. Phil. 3.19. is in his belly. Euſeb. Nierembergius Hiſt. nat. lib. 1. & cap. 19. gluttons: And therefore that great Epicure Philoxenus wiſhed at a feaſt, that he had a neck as long as a Crane, that ſo his meat might be longer in taſting and going downe. Nay, as the pleaſure is ſhort, ſo ſaciety breeds loth ſomneſſe, and the moſt pleaſant things become moſtgPrometheus told Mercury that Sales in côvivio ad vitandā temulē tiam & edacitatē were cō mendable. Lucian in Promet. Tom. 1. p. 166. When men are perſwaded to intemperance, to feed & drink without feare, 'tis inimica amicitia. Auguſt. ſer. 231. de Temp. Epulis noſtris interſit Chriſtus. unpleaſant. But now if once you taſte divine goodneſſe, it ſhall be a laſting pleaſure, and thou ſhalt have the reliſh in thy ſoule as long as thou liveſt, to ſtay and comfort thee in deſertions; And thehBe d…k with love, Cant. 5.1. and the Spirit, Eph. 5.18. more you feed upon Chriſt, the more appetite and deſire wilt thou have after him. The ſoule can never loath this Manna, nor nauſeate divineiMagnum enim d…ſ…rim… inter delicias corporis & cordis. Greg. in Evang. Domin. 2. …. ſweetneſſe.

A Sincere Believer Comforted and Encouraged, Part 1 (1 of 2)

p. 1DIVINE RELISHES OF Matchleſſe Goodneſſe.

DIVINE RELISHES OF Matchleſſe Goodneſſe.