A learned and very useful commentary on the whole epistle to the Hebrews wherein every word and particle in the original is explained ... : being the substance of thirty years Wednesdayes lectures at Black-fryers, London / by that holy and learned divine Wiliam Gouge ... : before which is prefixed a narrative of his life and death : whereunto is added two alphabeticall tables ...

§. 33. Of tasting the heavenly Gift.

THe second step whereon hypocrites may ascend towards salvation, is thus 〈◊〉〈◊〉 down, and have tasted of the heavenly Gift.

Of the meaning of this word, tasted, See Chap. 2. v. 9. §. 79.

Tasting is properly an effect of that sense which we call * 1.1 Tast.

It is here Metaphorically taken. Applyed to the Soul, it intendeth two things.

• 1. The beginning of true sound grace. For by taste, the sweetness, and goodness of a thing is discerned: and an appetite after it provoked: yea and much com∣fort received thereby, 1 Sam. 14. 29. In this sense it is said, O taste, and see that the Lord is good, Psal. 34. 8.
• 2. A shallow apprehension of the good, and benefit of a thing. For by tasting only, and not eating, some sweet smack, and relish may be in a mans mouth: but 〈◊〉〈◊〉, or no nourishment received thereby. By this kinde of taste, the benefit of a things is lost. A man may starve, though after this manner he taste the most nou∣rishing meat that can be. In this sense this Metaphor is here twice used. Once in this verse, and again in the next verse.

In the former sence tasting is a preparation to eating, and it is opposed to an utter 〈◊〉〈◊〉, and rejection of a thing; and implies a participation thereof.

In this sense Christ saith of those that refused to come, None of them shall taste of 〈◊〉〈◊〉 Supper (Luk. 14. 24.) that is, none of them shall any way partake thereof.

In the latter sense, tasting is opposed to eating, and implieth no true, and real par∣ticipation of a thing; As they who being at a Feast, do only taste of that which is set before them, lose the benefit of that meat.

To follow this Metaphor: Christ is set before all that are in the Church, as dain∣ty, wholesome meat.

They who are effectually called, being as guests bidden to the Table, do by a true justifying faith so eat, and digest this spirituall meat, as they are refreshed, nourished, strengthned, and preserved thereby unto everlasting life. But they who a•…•…e onely outwardly called, do only see, touch, and taste, how comfortable and profitable a meat it is: yet in that they eat not thereof, the sweet taste in time vanisheth without any good, or benefit thereby.

By tasting faith is here meant. For faith is that gift, whereby we do in any* 1.2 kind receive, or apply Christ.

Of the nature of faith in generall, and of the different kinds thereof. See, The W•…•…de Armour of God. Treat. 2. Part. 6. on Eph. 6. 16. §. 11, 12, &c.

Hypocriticall and temporary faith is set out by tasting onely, as opposed to eat∣ing; and this is the faith here meant. But justifying, and saving Faith is set forth by tasting, as it implyeth participation of a thing. This cannot be here meant, because this kind of faith never falleth away.

The object of this faith is here stiled, The heavenly Gift. Hereby Christ himself* 1.3 is meant, together with all those blessings, which in him, and with him are re∣ceived. Eph. 1. 3.

Christ is called a Gift, because he is given to us of God, Ioh. 3. 16. and 4. 10. so are all manner of spirituall graces; they are given of God. In this respect they are to be sought of God: and those means are to be used for partaking thereof, which God hath appointed, and sanctified. And the praise, and glory of this Gift is to be ascribed to God, by those that are made partakers thereof, Rom. 11. 35, 36.

This Gift is called,b 1.4 heavenly.

• 1. In generall, by reason of the excellency thereof: for excellent things are stiled heavenly. See Chap. 3. v. 1. §. 15.
• 2. In a particular reference to the prime author, who is above in heaven (Iam.* 1.5 1. 17.) And to the kind of Gift, which is sent down from heaven (Col. 3. 1.) and worketh in us an heavenly disposition, Phil. 3. 20. Col. 3. 2. and also is a meanes to bring us to heaven, 2 Thos. 2. 12.

The description of the object of Faith doth,

• 1. Aggravate the wretched disposition of Apostates, who content themselves with a bare taste of such an heavenly Gift.
• 2. It putteth us on more earnestly to seek after this Gift: and not to rest till we •…•…nd that we are truly and really made partakers thereof.
• 3. It should make us carefull in proving our faith, whether it be a true justifying faith, or meerly hypocriticall, and temporall. Hereof see, The Whole Armour of God on Eph. 6. 16. §. 12, 35. &c.

Notes

• * 1.1

  Gustus. A double kind of tasting.
• * 1.2

  Faith meant by tasting.
• * 1.3

  Christ with his benefits a Gift.
• b 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.5

  An heavenly Gift.