A commentary: or, sermons vpon the second chapter of the first epistle of Saint Peter vvherein method, sense, doctrine, and vse, is, with great variety of matter, profitably handled; and sundry heads of diuinity largely discussed. By Nicholas Byfield, late preacher of God's Word at Isle-worth in Middlesex.

Verse. 3.

Because ye haue tasted, that the Lord is gra∣cious, or bountifull.

THese words containe the fourth reason to perswade to the desire after the word, and it is taken from the experience they haue had of the goodnes of God, comforting them in the word: If euer they tasted the sweetnes of the word, they must needes haue an appetite to it.

In these few wordes there are diuers poynts of Doctrine to bee obserued and explained: as namely,

First, That God is gracious.

Secondly, that God doth graciously sweeten the word to his people: as God doth shew his graciousnes in the word.

Thirdly, that, where there is a true taste of the sweetnes of the word, there the soule growes in grace.

Fourthly, It is but a taste of the sweetnes of God which can be had in this life.

Fiftly, many liue in the church, and yet neuer taste of the sweetnes of God and his word.

Sixtly, It is a singular shame for such as haue felt the sweetnes of the word, to faile in their de∣sire after it.

For the first. Where the Lord is praised for graciousnes, by the word vsed in the originall

heere, it is to occasion in vs the admiration of the goodnes of Gods nature. For in this one word are many distinct praises imported: As

First,* 1.1 That hee is free, and doth what he doth, freely, without respect of merit, or desert in men: and this is one thing, which if wee finde, should much incite vs to regard what he saith, or requi∣reth of vs. By this Argument are men called vp∣on, Isaiah 55.1.2, 3.

Secondly, that hee is kind to his very enemies. For so the word is applied: Luke 6.35. and ques∣tionles it should bee a great thing to perswade with a man, when he comes to the word, to re∣gard it with much affection, if he knowe, that God thereby will doe good to his very enemies: and that in that ordinance, God is went to shew the mirror of his mercy, in reuealing his loue, & communicating the blessings of his Gospell to such, as come into his presence with hatred of their owne waies.

Thirdly, that he is courteous, and in a speciall manner kinde to, and fond ouer his own people with incomprehensible indulgence: the word is rendred Courteous, Eph. 4.32. And all ages must wonder at this kindenes of God in Iesus Christ, Eph. 2.7. And thus hee deliuereth his seruants from their feares, Psal. 34.3. or 4.

Fourthly, that hee is bountifull and liberall, and giueth plentifully: so the word is vsed and giuen to God, Rom. 1.5.

Fif••ly, that hee is gentle and easie to bee in∣treated, or preuailed withall. Hence, that his

yoke is said to bee easie: Math. 11.30. where this word is translated easie: and heereof comes the word, rendred gentlenes: Gal. 5.22. and thus hee is said to bee maruelous kinde in hearing praier: Psal. 31.21, 22. and 34.4, 6, 15.

Sixtly, that he stands not vpon respect of per∣sons, and thus he regards the poore: Psal. 68.10. and will not disdaine to teach sinners his way: Psal. 25.8.

Seuenthly, that he is sweet: that is, wonderfull comfortable, pleasing, and filling with delight.

Eightthly, there is one specialty of Gods good∣nes, to which this word is applied, and that is, the accepting of the Gentiles to fauour, when the Iews were cut off: Rom. 11.

Vse. The vse of this point is various: For,

First, It should kindle in vs admiration: All ages should gaze and wonder at such matchless good nature, and kindnes in God: Ephes. 2.7.

Secondly, It should break our hearts with sor∣row and repentance for our sins, to think of it, that wee offend a God so kinde, so good, so bountifull: Rom. 2.4. Hose. 3.5.

Thirdly, It should perswade with men, that neuer felt this, to taste and see how good God is, Psalme 34.

Question. What must we do, if wee could, or might taste of this sweetnes of Gods nature?

Answer. The Prophet Dauid telles vs of two things: Psalme 34. First, thou must pray vnto him,* 1.2 and make him thy refuge in all distresse: Secondly, and thou must put thy trust in

him, and then certainely thy face shall be light∣ned, and thou shalt not be ashamed, and I may adde two things more. First, Thou must loue his Word, waiting vpon him in his Sanctuary. Se∣condly, and yeld thy selfe ouer to be his seruant, and thou canst not faile to finde this goodness of the Lord.

Fourthly, It should inflame affection in the godly: They should fall in loue with God. Oh loue the Lord, all yee his Saints, Psalm. 31.19, 21, 33. What can more draw affection, then sweetnes of nature?

Fiftly, It should perswade all Gods seruants to liue by faith, and not through vnbeliefe in the time of affliction, or temptation to dishonor god. Why saist thou, thy way is past ouer of God? Or why sayst thou, The Lord hath forgotten, or will not forgiue? Esay, 40.27. &. 49.15, 16. Exod. 34.6.7.

Sixtly, It should kindle in vs a vehement desire to imitate so sacred a nature, and continually to striue to be like the patterne in God for curtesie, Eph. 4.32. kindness, 2. Cor. 6.6. and all louing be∣hauiour, Colos. 2.12. 1. Cor. 13.4. and easie to bee intreated, Iam. 3.17. and loue to our enemies, Luke. 6.35. We should be followers of God, Eph. 5.1. we should beare his image especially herein, Col. 3.10.

Seuenthly, How should our hearts bee satis∣fied, as with Manna, when we feele this sweetnes of God to vs in particular, either in the Word, or prayer, or in his works? We should euen be sick of loue, our sleep should be pleasant to vs, and

our hearts filled with gladnes. What greater fe∣licity can there be, then that such a God should loue vs? Psal. 63.6. Ierem. 31.26. Cantic. 2.5. or 6.

Eightthly, We shold be carefull, when we haue felt this sweetnes of the Lord to preserue our selues in this communion with God, and abide in his goodnes, as the Apostle vseth the Phrase, Rom. 11.22.

Lastly, it should much affect with sorrow and shame, all impenitent sinners, and that in two res∣pects. First, because they haue lost their time, and liued without the sence of this sweetnes in God, the Apostle, Tit. 3.5. vseth this Phrase, The bountifulnes of God appeared. The word shined as the sunne doth in the rising: which imports, that the world was nothing but darknes, till men found by experience the goodnes of God. Se∣condly, because they haue so long offended a nature of such infinite goodnes, this will proue a grieuous aggr••uation of their sinne and misery. For such a goodnes so prouoked, will turn into extreme fury: such mercy abused, will be turned into vnspeakeable fiercenes of indignation, as appeares, Deut. 29.19, 20. and Rom. 2.4, 5.

* 1.3The second Doctrine is, that God doth graci∣ously sweeten his Word to his people, or God doth shew his graciousnes especially in his word. Hence it is, that Gods seruants haue acknow∣ledge the word to be sweeter then hony, and the hony-comb. Psal. 19.10. & 119.103. and the ho∣ly Ghost compareth it to feasts, yea royall feasts, Esay 25.6. Prou. 9.4. Luke. 14.17. and the Apostle

acknowledgeth a sauour of life vnto life in the Word, 2. Cor. 2.14.

The consideration whereof should teach vs di∣uers duties.

First, To labour to finde the word so vnto vs, to seeke this sweetnes in the word: and to that end we must mingle it with faith, else there will be no more tast in it, then in the white of an egge: and besides, we must come to it in the tediousnes of our own vilenes.* 1.4 For we are neuer fitter to tast of Gods grace, then when we are deiected in the true feeling of our owne vnworthines. God will giue grace to the humble: and further, we must get an appetite and affection to the word. For the full stomach loatheth an hony-combe, but to the hungry soule euery little thing is sweet, Prouerbs 27.7. and lastly, we must take heede, that wee marre not our tastes before we come, as they doe, that haue sweetned their mouthes with wickednes, and spoyled their rellish with the pleasures of beloued sinnes, Iob 20.12. Such as liue in the delight of secret corruptions, euen they that account stolne waters sweet, may bee the guests of Hell, but Gods guests they are not: onely they that ouercome, eate of the hidden Manna, Reuel. 2.

Secondly, When we haue found hony, let vs eate it, Prou. 20.13. That is, if the Lord be gra∣cious vnto vs in his word; let vs with all care re∣ceiue it into our harts, and with all affection make vse of it. Lose not thy precious oportunity.

Thirdly, It should teach vs in all our griefes,

and bitternes to make our recourse to the Word to comfort and sweeten our harts against our feares and sorrowes. For at this feast God wipes away all teares from our eyes, Esaiah 25.6, 8.

Fourthly, The sweetnes of the Word, when we feele it, should satisfie vs, yea satisfie vs aboun∣dantly. We should giue so much glory to Gods goodnes, as to make it the abundant satisfaction of our hearts, Psal. 36.6.

Fiftly, Yea further: we should labour to shew this sweet sauour of the word in our conuersati∣ons, by mercy to the distressed, by gracious com∣munication, by our contentation, and by all wel∣doing, that the perfume of Gods grace in vs may allure & affect others, that the very places where we come may sauour of our goodnes euen after we are gone.

Sixtly, We should be alwaies praising of God for the good things of his Sanctuary, acknowled∣ging all to come frō his free grace without our deserts, Psal. 84.4. entertaining his presence with all possible admiration, saying with the Psalmist, O Lord, how excellent is thy goodness! Psal. 36.9▪

Seuenthly, We should pray God to continue his goodness to them, that know him, and to vouchsafe vs the fauour to dwell for euer in his house, Psalm 36.11.

Eightthly, And constantly the experience hereof should set vs alonging: our soules should long for the courts of Gods house, and our hearts cry for the daily bread in Sion, and we should

constantly walk from strength to strength, til we appear before God in Sion, Psalm 84; and the rather, because, besides the sweetnes, there is a plentifull reward in keeping Gods Word, Psalm 19.20.

Secondly, from hence we may bee informed in two especiall things.

• 1. Concerning the happinesse of the god∣ly in this life, notwithstanding all their afflictions and sorrows. Thou seest their distresses: but thou seest not their comforts. The stranger doth not meddle with their joyes. Oh how great is the goodnes of God, in giuing his people to drink out of the riuers of the pleasures in his house, when hee makes their eies to see the light in his light! Psalm 36.8, 9. Psalm 65.4.
• 2. Concerning the office of Gods Mini∣sters. They are the perfumers of the world: the Church is the perfuming-pan: and preaching is the fire that heats it: and the Scriptures are the sweet waters. Or, the Church is the mortar: preaching, the pestle: and the promises of God in Christ are the sweet spices; which, being bea∣ten, yeeld a heauenly and supernaturall smell in the soules of the godly hearers, 2. Cor. 2.14, 15. But, then, Ministers must take heed they corrupt not Gods Word; and see to it, that their prea∣ching bee in sincerity, and as of God, and in the sight of God in Christ, and with demonstration of the truth to mens consciences, 2. Cor. 2.17: else, any Preacher will not serue the turn. And in both these respects, Ministers haue reason to

• cry out with the Apostle, Oh! who is sufficient for these things? If euery Sermon must leaue so sweet a sauour behinde it in the hearts of the hea∣rers, and in the nostrils of God too, who can bee (without the speciall assistance of God) fitte for these things?

Lastly, this may serue for singular reproof and terror to the wicked, and that in diuerse respects. First, for such as are mockers, and call sweet sowre, that is, speak euill of the good word of God: secondly, for the miserable neglect of that they should account the life of their life. Alas! whither shall wee go? or what is this miserable and wretched life, if we want the sweet comforts of the word? To dwell without the word, is, To dwell in the parched places of the wildernesse: and this Ministery is the more dangerous in such or to such as are daily inuited, and haue all things ready made, and yet wil not inwardly obey gods calling, nor profit by the means, but finde excu∣ses to shift off the inuitation of God. How just∣ly may that curse be inflicted vpon them, These men shall neuer taste of my supper? Luke 14.17. &c. 24.

Thus much of the second doctrine.

Doct. 3. The third doctrine out of these words may be this, that such as finde a true taste of the sweetnes of God in his Word, may conceiue hopefully, that their soules doo and shall prosper and growe. There is no doubt to be made of our growth, if once we come to feel the sweetnes of the Word. For the cleerer vnderstanding of this

doctrine, I must answer two questions.

Quest. First, what this true taste is.

Secondly, whether this taste may not bee in wicked men.

Ans. For the first. A true taste of the sweet∣nes of the Word, and Gods graciousnes in it, may bee knowne both by the cause, and by the effects.* 1.5 The cause of this taste is faith: for, by faith onely doth the soule taste. Or that thing that raiseth so sweet a rellish in our hearts, is, A perswasion in particular of the graciousnes of God to vs, euen of that graciousnes which the Word doth discouer. The effects of this taste are three. For, first, it reuiues the heart, and rai∣seth it from the dead, and frames it to bee a new creature; working an vnfained change in the heart of man from the world and sin, to the care of Gods glory, and saluation of their own soules: and thus it is called A sauour of life vnto life, 2. Cor. 2.15. Secondly, it settleth in the heart an e∣stimation of the Word and spirituall things, and the assurance of Gods fauour of al earthly things in the world, Phil. 3.9. Psalm 84.10. Thirdly, this taste works a heauenly kind of contentment in the heart: so as the Godly, when they haue found this, are abundantly satisfied, they haue e∣nough, Psalm 36.10. and 95.4.

For the second question concerning wicked men, and their rellishing of the sweetnes of the Word, I say two things. First, that the most wic∣ked men are without spirituall senses, and finde no more taste in God or his Word, than in the

White of an egge: they sauour not the things of the Spirit, Rom. 8. 1. Cor. 2.13. Of this afterwards. But yet it may not be denied, but that some wic∣ked men may go so farre, as to taste of the good Word of God, and of the powers of the life to come, and of heauenly gifts, as the Apostle gran∣teth, Heb. 6.5, 6.

Quest. Now there-hence ariseth a great que∣stion: What should bee the difference between this taste in wicked men, and the true taste in godly men?

Answer. For answer heerunto, diuers diffe∣rences may be giuen.

* 1.6First, in the things tasted there is a difference. For, wicked men may haue common graces, yea, and miraculous gifts too, by imposition of hands, (and these are a great taste giuen them of the glory of Gods Kingdome) but they neuer taste of sauing graces: or if a taste of sauing gra∣ces were granted, yet they taste as it were of the Riuer running by them, but not of the Fountain; whereas the Godly haue the very Spring of grace flowing in them.

Secondly, in the time of tasting. This taste in wicked men is but for a season, it cannot hold long in them: and therefore is their faith & joy said to be temporary: Whereas godly men may keep their taste to their dying daies, not onely in the gifts of sauing graces, but in the very sense of the sweetnes of Christ, and the Word too, &c.

Thirdly, in the manner of tasting. For, wicked men may taste of the Gospell and Religion by

senses, or by a dimme kinde of contemplation, or by a sudden illumination, as by a flash of light∣ning; but they cannot taste with their hearts cleerely by Faith: Or thus, wicked men may, in the generall, taste; that is, know, and beleeue that the Mystery of Christ is true; but they can∣not taste, or know this Mystery, with particular and sound application, as theirs.

Fourthly, in the grounds of this taste or de∣light: For a wicked man perswaded by false rea∣sons, settled in the common hope, or transpor∣ted with an high conceit of some temporary and common gifts and Graces, may be much deligh∣ted and ioyed in the Word, and the thought of going to heauen for a time; but he neuer rightly applyed the promises of Grace in Christ, nor doth he euer possesse so much as one infallible signe of a childe of God.

Fiftly, In the effects and consequents of ta∣sting: for,

• 1. A wicked man may taste, but hee neuer digests: An euill conscience casts vp the food a∣gaine, or choakes and poisons it: whereas in god∣ly men their taste abides in them, and they digest the food they receiue: The vertue of it con∣tinues with them.
• 2. A godly man is transformed, and made another man by this taste, so is not the wicked man: It is not a sauour of life to the wicked.
• 3. A true taste in the godly, works, as is be∣fore noted, a high estimation, and sound content∣ment: so as the godly place the felicity of their

• liues in this communion with God, & his word: But that can neuer a wicked man doe.

Sixtly, and lastly, wicked men may seem to taste, and yet doe not: Many men professe reli∣gion, and delight in the word, and in religion, and religious duties, who yet neuer did attaine to it, but constantly found a wearines, secret loa∣thing, and many times a secret and inward ill sauor in the word, and in the duties of religion: so as the taste is more in their mouthes, when they talk with others, then in their hearts, when they are afore God.

It will not be amisse, particularly to cleer that place in the Hebrewes in all the three instances of tasting.

* 1.7First, they are said to taste of heauenly gifts: so they doe, when they haue common graces, as sometimes some kinds of faith, Ioy, hatred of some sinnes, loue of Ministers, or some godly prayses for some ends, &c. Or when they haue miraculous gifts confirmed by imposition of hands, or otherwise, as they had in the primitiue times; and these gifts are excellent and heauenly, because they are mighty, by the Spirit of God, and came down from the Father of Spirits: But sauing Graces they cannot haue.

Secondly, wicked men may taste of the Spirit & good Word of God, by feeling some sudden flashes of ioy, eyther out of admiration of the meanes of deliuering, or from some general con∣ceit of the goodnesse of Gods prayses, Iob▪ 23.12. and the happinesse of the godly, Psal. 119.23, 24,

50. But they can get no such taste of the Word, as to desire it as their appointed food constantly, Psal. 119.14, 72. Or to make it their greatest de∣light in affliction, or to loue it aboue all riches, 1 Thess, 1.5. Or to receiue it with much assurance in the holy Ghost, or to redress their wayes by it, Psalme 119.9, 45, 59. so as the taste of the Word, should put out the taste and rellish of sinne: For, let wicked men be affected as much as they will, their taste of sinne wil remaine in them. I meane, the taste of their beloued sinnes; nor can he deny himselfe and forsake his credit, friends, pleasures, profits, and life it selfe for the Gospels sake, Marke 10, 29.

Thirdly, wicked men may taste of the powers of the life to come, by ioying at the thoughts that they shall goe to heauen, and pleasing them∣selues in the contemplation of it. But it is still a false taste, for they haue no sound euidence for their hope, nor doe any ma••kes of a childe of God appeare in them, nor can they alleage one sentence of Scripture, rightly vnderstood, for the meanes of it.

The vse of all this may be threefold.* 1.8

First, for Triall. All men should seriously try their estates, in respect of this taste, by pondering vpon what is before written concerning the na∣ture and differences of it.

Secondly, it should worke exceeding thanke∣fulnesse to God, if we haue found this sound and secret taste in the Word; we should euery one & for euer, say, In the Lord will I praise his Word, Psal. 56.

Thirdly, Here is matter of terror vnto wicked men, and that first, to such of them as neuer felt any sweetenesse in the Word. How should they be amazed to thinke of it, that God doth from Sabbath to Sabbath restraine his blessings from them, and, as contemning them, to passe by them, and take no inward notice of them? 2. But espe∣cially here is vnspeakeable terror to such as haue had that taste in the sixt to the Hebrews, if they should euer fall from it, as is there mentioned. For, if this taste goe out of thine heart, take heed of the sinne against the holy Ghost: For at the losse of taste, begins that eternall ruine of these men. If thou be not warned in time, thou maist come to such a condition, as it will be impossible for thee to be renued by repentance, Heb. 6.5, 6, 7.

But lest this doctrine should bee misapplied, as it is sometimes by such as are distressed with Melancholy or vehement affliction of Spirit; I will a little more fully cleere the secret of that place, about the sinne against the holy Ghost: and therefore wish that these things bee ob∣serued.

* 1.9First, that it doth not follow necessarily, that whosoeuer hath that taste there mentioned, shall not be saued: for men may haue that taste, and finding it ineffectuall, go on till they finde a true taste: That taste is dangerous, if men fall away; else there may be good vse of those tastes: For, it brings men neere the kingdome of God, and makes preparation for true Grace.

Secondly, that the sinne against the holy

Ghost cannot be committed but by such as haue beene enlightned, and haue set themselues to at∣tend vpon the Word, either by solemne profes∣sion outwardly before men, or by inward atten∣dance vpon it. Two sorts of men in our times are in danger of this sinne, that is, Hypocriticall professors: and those they call the wits of the World, who afterwards fell to all Epicurisme.

Thirdly, that the falling away there mentio∣ned, is not to be vnderstood of any particular fal∣ling into some one, or a fewe sinnes, but of an v∣niuersall falling away from the care of all godli∣nesse, and into such a condition, as to dislike no sinne, as it is sinne, and to beleeue from the heart no part of the Gospell, nor be afraid to wallow in the sins, which formerly he in a sort repented.

Fourthly, there is in them a personall hatred of the Sonne of God; they doe with the Iewes, as much as in them lieth, crucifie him againe, loathing him, and inwardly swelling, or fretting against the doctrine of Christ, and striuing as far as they dare in his Ordinances and people, to put him to shame by scornings and reproaches, or what way else they can, Heb. 6.6. and Chap. 10.29.

Fiftly, they abhorre from their hearts the gra∣ces of the Spirit, and loath them in the godly; despighting the Spirit of grace, Hebr. 10.29. so as they persecute, to their power, the truth; being carried with incurable malice against it.

And thus of the third Doctrine.

The fourth Doctrine that may be gathered out of these words,* 1.10 is; that it is but a taste of the

sweetenesse of God we can attaine to in this life, we cannot reach vnto the thousand part of the ioyes of Gods presence and fauour, in this world. These are part of his wayes, but how little a por∣tion is heard of him! Iob. 26. vlt. Eye hath not seene, nor Eare heard, nor heart of man percei∣ued the things, which God hath prepared for them that loue him, 1 Cor. 2.9.

The comforts we feele in this life, may well be likened to the taste, both because wee haue them but in small quantity, and because they are quickly growne out of sence; they are but of short continuance.

There may be three vses made of this point.

First, it may quiet them that complaine out of Scruple of Conscience, that their ioyes they haue, be not right, because they are so quickly lost; whereas they must bee informed, that the comforts the best men can get in this World, are but a little taste, giuen out of the Riuers of Gods pleasures.

Secondly, it should make vs the more out of loue with this life, and kindle in vs the loue of the appearing of Iesus Christ. Why desire wee to liue so long on Earth, where wee must drinke downe continually the bitter potions of care and sorrow; and can get but now and then the taste of the comforts of a better life? Why long wee not to enioy those pleasures for euermore? Psal. 17. vlt. Yea, we may know how good it is to bee in Heauen, by the taste wee haue sometimes on Earth. If it doe vs such vnspeakeable ease and

ioy to feele of the sweetnes of God for a little moment? Oh how great then is that goodnes, God hath laied vp for them, that feare him! Psal. 31.19.

The smaleness of the quantity, and shortnes of the continuance of our tast of the graciousness of God on earth, should make vs to vse the meanes of communion with God, with so much the more feruency, and frequency, and humility.

Doct. 5. A fift doctrine is, that many in the Churches of Christians, neuer so much as tasted of the sweetness of Gods grace and word, and that may bee a cause, why the Apostle speakes with an If, as knowing it was a great question, whether many of them had had experience of the sweetnesse of the Word.

Question. Now if any aske, what should be the cause, that many Christians haue so little sence of the sweetnesse of the word, and Gods gracious∣ness, and goodness in the Word.

Answere. I answere that it is:

First,* 1.11 with many so, because they want the ordi∣nances of God in their power and life of them. They want powerfull preaching: some congre∣gations haue no preaching at all, and many that haue preaching, haue it not in the life and power. The spices of the word are not beaten to the smell, as they should be, 2. Cor. 2.15, 16.

Secondly, In others, because the taste of the pleasures, and profits, and lusts of the world are in their hearts, when they come to the word, and so by the cares of life, all sence of sweetnes is bea∣ten

out, Math. 13. Luke 14.24.

Thirdly, It is in the most, because they consi∣der not their misery in themselues, nor remem∣ber their latter end. A man neuer knowes the sweetnes of Christ crucified, till he be pricked in his heart, and afflicted for his sinnes and forlorne estate in himselfe by nature: and till men know how to number their daies, they will neuer apply their hearts to wisdome, Psal. 90.12.

Fourthly, Some men are infected with super∣stition, and the loue of a strange god. They pre∣pare a table for the troope, and therefore are hun∣gry when Gods seruants eat, and vexed when they sing for ioy of heart. They cannot feele the sweetnes of the Gospell, their hearts are so poisoned with secret popery, Esay 65.11, 13.

Fiftly, Some men taste not of wisdoms ban∣quet, because they leaue not the way of the foo∣lish. All sense is extinguished by the euill compa∣ny they keep, Prou. 9.6.

Sixtly, Too many Christians are poisoned with some of the sinnes mentioned in the first verse of this Chapter, & that destroyes both taste and appetite in them.

Seuenthly, Some are fearefully deliuered to a spirituall slumber, the Iustice of God scourging their impenitency and disobedience, that made no vse of his iudgements, and the remorses they felt before; And so are in the case of the Iewes, Rom. 11.

Eightthly, Because God doth for the most part reserue these tastes, as the onely portion of his

owne people: and therefore neuer wonder, though the common multitude attain not to it, Psalm 36.8.9.

Lastly, the best Christians are often much re∣strained in their taste of the sweetnes of Gods fa∣uour and presence, because they are not carefull enough to attend vpon God in his ordinances: they doo not seek God, and striue to finde Gods fauour and presence in the means: they hear and pray loosely, with too much slacknes and remis∣nes of zeal and attention.

The consideration heerof should serue much to humble and melt the hearts of such as feel this to be their case: they should be afraid and trem∣ble at the iudgements of God vpon them heerin, and fear their owne case, and by speedy repen∣tance make their recourse to God in the Name of Christ, to seek a remedy for their distresse.

And to this end,

• 1. They should gather a Catalogue of all such sins as they knowe by themselues, for which they might most fear Gods displeasure; and then go in secret, and humble themselues in confessi∣on of those sinnes, striuing till the Lord be plea∣sed to giue them a soft hart and sensible sorrows. This course will both marre the relish of sin, and besides, it opens the fountain of grace and ioy in the heart of a man, Hosh. 14.3.5. Mat. 5.6.
• 2. They should there attend with all possi∣ble heed to the Word of the Lord, hearing it as the Word of God, and not of man; with this sin∣cere couenant of their hearts, to do whatsoeuer

• the Lord commands: and then the Lord wil not long with-hold himself.

Secondly, the Godly that finde this sweetnes in the Word, should be so much the more thank∣full for the gracious entertainment GOD giues them in his House, in that hee hath not, nor doth deal so with thousands of Christians, as he deals with them.

Doct. 6. The last doctrine is, that it is a shame for such Christians as haue felt of the sweetnesse of the Word, to lose their appetite, or any way to abate of their company in resorting, and con∣stancy of desire after it, or estimation of it. This answers to the main scope, because these words are brought-in as a reason to excite appetite. The remembrance of the good we haue found in the House of God, should make vs loue it stil, though we doo not alwaies speed alike: wee should be∣leeue, that God will return, though hee hide his face for a time. Such Christians then must bear their shame, that haue lost their first loue; and re∣pent, lest God take away the Candle-stick from them.

Notes

• * 1.1

  Wherein Gods graciousnes is seene.
• * 1.2

  What wee must do to taste the goodnes of God.
• * 1.3

  Doct. 2.
• * 1.4

  Note.
• * 1.5

  A true taste is seen by the cause and effects of it.
• * 1.6

  Wherin the taste of wicked men and the godly differ.
• * 1.7

  How far the taste of wicked men may goe.
• * 1.8

  Vse.
• * 1.9

  Diuers things noted for clea∣ring the sin a∣gainst the holy Ghost.
• * 1.10

  4. Doct.
• * 1.11

  The causes why so many haue little or no taste of the word.