you will take up your Bibles and look more narrowly into these things and like noble Bereans search the Scriptures whether that which we deliver be so or no d Austian beg'd of God that if it were his pleasure Moses might come unto him to tell him the meaning of some Texts in Genesis Doe thou call out for his Spirit he can best teach thee When John wept much Christ opened the book sealed with seven seales Rev. 5.4 5. till you will down upon your knees and seek God in secret for light and endeavour to live up to received light surely all our paines is but ploughing of a rock or a watering a dry rootlesse stake in the hedge which will never be fruitfull some chaos of confused notions may swim in your heads you may think you know enough but as sure as the Lord is in heaven and you will nere come there if you passe away in this golden dream you 'll never have full distinct and cleare knowledge of God and the mysteries of salvation for till you taste you can never see how good the Lord is Lastly Vse 5 by the rule of contraries which alwayes holds true e Eadem ratio contrariorum As you cannot see unlesse you taste so likewise you cannot taste unlesse also you see somewhat of God without some tasting there 's no cleare vision and without some knowledge there 's no right tasting The will and affections boyle up as the understanding is inlightned and principled Ignoti nulla cupido for Ignoti nulla cupido a man cannot let out his desires after unknowne things Sound knowledge bree is holy affections and enkindles heavenly desires after God We must first discover some want of Christ and worth in Christ ere our hearts can bray and pant after him f Simul admonet Christus quam efficax sit bonoâ—uÌ„ suorum cognitio utpote ad ea expetenda nos stimulat animosque nostros accendit Si sciâ—es inquit peterâ—s Calvinus in Joh. 4.10 See John 4.10 If thou knewest the gift of God saith Christ to thaâ— woman and who it is that saith give me to drinke thou wouldst have long'd to be tasting of his living waters that now speakes to thee So that no seeing or knowing no tasting they are loving twinns that are never asunder the soule must have a glimpse of God or it can never taste his goodnesse One that is blinde may yet feed heartily but not so here for our g Elu-Parr on Rom. 10.2 Pag. 122. zeale must be according to knowledge Rom. 10.2 else we shall be like a small ship without ballast or fraught but with mighty sayler which is sooner either toppled over or dasht against a rock 1. A zeale according to knowledge Exod. 32.27 1 Reg. 18.40 2. Not so in Philip. 3.6 1 Tim. 1.13 Acts 13. So Latimer saith before his coÌ„version he was a most fiery and obstinate Papist zeale without knowledge is like a string in an Instrument over-strained beyond the proportion of sound wherein is harmony which makes a squeaking and unpleasant noyse 't is usually compared to fire not on the hearth but in the middle of the roome which instead of roasting the meat may burne the house or to mettle in a blinde horse which makes him rush against the wall and hurt his rider Blind devotion in Papists and others God abhorres therefore wee must see and know God in some measure or we can never taste him and savour spirituall things aright But when the day-starre begins to arise in our minds this glimmering light breeds in us an unspeakable refreshing and * Giudere nisi sapienteÌ„ neâ—aÌ„t â—toici Aug. de Civ Dei Lib. 14. Cap. 8. gladnesse of heart in Gods presence and it sets a mans soule upon a constant wondring at the glory of the things revealed The man sees in a mirrour he sees and admires he sees and rejoyceth nothing more transports and ravishâ—s the heart then visions of God smiling in the face of Christ Thus you have heard that as a man cannot see unlesse he taste Conclusio so he cannot taste unlesse he see God both must goe together and therefore content not your selves with one unlesse you have the other what God hath joyned together let no man separate Taste and see how good the Lord is Tasting without seeing will be blinde devotion seeing without tasting will be naked speculation tasting and seeing together will be sincere conversion The Lord is exceeding good unto all his people Doct. 5 yea he is goodnesse h Suavitas Bonitas Dei quam in Christo sentimus allicere nos debet Calvin in 1 Pet. 2.3 and perfection and sweetnesse it selfe Davids argument to prevaile with you to taste and see God is drawne you see from the goodnesse and sweetnesse of God so then this is our last poynt which is few words but full of matter God is good See it proved from inspired and heathenish quills 1. The Scripture in every leafe confirmes it Psal 119.68 Thou art good and â—â—est good Thou art good in thy selfe nay goodnesse it selfe and an overflowing fountain as thou art so thou doest good The Lord best knows his own excellencies See Exod. 34.6 God proclaim'd himselfe to be mercifull and gracious abundant in goodnesse and truth c. 2. i Deus opt max. â—uideÌ„ ante Opt. quaÌ„ max. quâ—a meâ—ius est prodesse omnibus quam opes magnas habere Tull. de Naturâ Deorum Lib. 2. Deus nullo uspiam modo injustus sed planè justissimus nec ei quisquaÌ„ similiâ—r inveniri potest quaÌ„ qui inter nos justissimus fuerit Plato in Theaeteto in Timaeo Deus omnium optimus saelicissimus ad hujus similitudinem quo quisque propius accedit hoc melior beatior dixit Socrates Rot. lib. 3. Apoph Seneca passim in Epistolis in libro de Beat Vita ca. 20. in lib. 4. de Benef. cap. 28. Bonum est a quo omnia pendent quodque omnia appetunt accipientia ab ipso principium ejusque penitus indiga ipsum vero nullius egenum ipsum sibi sufficiens nihil penitus appetens mensura omâ—ium atque terminus Plotin lib. 8. Ennead 1. c. 2. Deus bonus imo ipsum bonum est nec aliud quicquam praeter bonum Trism ser 2. Pimandri The very Heathens maintaine this poynt in calling God Optimum Maximum that is the best and greatest so Tully most frequently Plato call'd him the horn of plenty and the Ocean of beauty without the least spot of injustice Socrates saith God is the best and happiest good and the neerer we come to his likenesse the better and happier are we Seneca up and down his Epistles goes very farre in this poynt so that he is called by some Divine Seneca A man may prove it philosophically that God is good 1. God is the chiefe being and therefore the chiefe good because Entity or being
eyes or vinegar to the teeth but their expectations are our exultations Acts 13.33 And wee declare unto you glad tydings how that the Promise â—hat was made unto the Fathers God hath fullfilled the same unto us their children l Christus qui vitae aeternae honoâ—uÌ„ omâ—ium suâ—slantia est illas tantum promissus crat eum tanquam procul absentem expetchant nobis datus â—st Praesentem obtinemus Calvin 3. By Indulgence for the Jewes had a burthensome and chargeable service in the Ceremoniall Law but that now is abolisht by Christ Act. 15.10 A yoke which neither wee nor our Fathers were able to beâ—re But now wee are invited to come and take of Christ a yoke that is easie and a burthen that is light m Erat quidem dura laboriosa veteris paedagogiae servitus sed de solis ceremoniis cum non loqui facile colligitur idem Portare legem est legi morali satisfacere ad justitiam Erasmus Sarcerius in Acts 15.10 Mat. 11.28 4. In Extention and Apprehension by beleevers in all Countryes Before 't was confined to the Jewes and in Jewry onely was God known n Hoc novuÌ„ speciale habuit Christi adventus quòd dirutâ maceriâ Deus promiscuè totuÌ„ mundum amplexus est Calvin in Acts 10.35 but now the Partition wall is broken downe and the Gospel is commanded to be preach't unto every creature Gentiles as well as Jewes Rom. 1.16 3.29 And the Grace of God that bringeth salvation hath appeared unto all men Tit. 2.11 And now in every Nation he that feareth God and worketh righteousnesse is accepted with him Act. 10.39 Good newes for us Gentiles The Wildernesse is become as a watered garden 5. In Perfection and wonderfull growth of Faith and Grace in the hearts of ordinary beleevers above them by reason of the o Erat in Prophetis spiritus sanctus etsi donum hoc contractuÌ„ erat et in Apostolis ante cruceÌ„ sed non sic ut post assumptionem largus scilicet ac copiosus it a ut fluminibus comparari debuerit Theophylact in Joan. 7.39 Plentifull effusions of the Spirit since Christs ascension Joh. 7.39 The Holy Ghost was not yet given because Jesus was not yet glorified i. e. Not so much given 'T is true some particular Saint as Abraham might have a greater measure of the Spirit then ordinary beleevers have under the Gospel But now the bulk of Beleevers have the Spirit of glory resting on them and shining in them Joel 2.28 I will poure out my Spirit on all flesh Beleevers then for the generality of them had but little of the Spirit hence it is said * Heb. 10.1 The Law was but a shadow of good things to come not the Image and Truth it selfe viz. It had a rude and dark delineation of good things to come as a draugâ— made by a Painter with a cole but the Gospel exhibits the picture it selfe in the flourish and Beauty saith Taylor p Dr. Taylor in his Types that is the Truth and Being the Glory and Perfection thereof Let 's see our happinesse in these five respects 2. Let us know our Duty 2. Let 's not onely see our happinesse but consider our duty Let me name five particulars 1. Admire God and the Scriptures when you see the Prophecies so punctually fullfilled for if Ptolome was astonished at the 72 Interpreters because being placed in sundry Roomes and never conferring not seeing one another they did notwithstanding write the same not onely for sence of matter but sound of words upon the selfe same Text as q Justin Martyr in Admonitorio Justin Martyr and r Augustin de Civit. Dei lib. 18. cap. 42. Galatin de Arcanis lib. 1. cap. 2. others report then how should wee admire God in that divine concordance between the Prophets and Apostles who writing the word of God in divers places at divers times and upon divers occasions doe notwithstanding so harmoniously agree that they seeme not saith Å¿ Bellarmin de verbo Dei lib. 1. cap. 2. Bellarmin divers Penmen but onely divers pens of one and the same Writer 2. Beleeve the fullfilling of the Prophecies Indeed the Apostles and Disciples saw and heard those things that many Prophets and righteous men desired to see and heare but could not Mat. 13.17 But for us that live sixteene hundred yeares since the accomplishment wee have as much need of Faith to beleeve these things are done as they before Christ had to beleeve they should be done and yet to beleeve the History onely is nothing the very Devills doe that unlesse wee can say with * 1 Tim. 1.15 Galat. 2.20 Paul He dyed for us and gave himselfe for us and that be came into the world to save sinners whereof wee are the chiefe c. 3. Pittie the Incredulous even obstinate Jewes that say the Prophecies are not fullfilled but still expect the Messiah They pittied us Gentiles when they said wee have a little Sister hath no breasts let us mourn for the Jewes and say Wee have an elder Sister hath no eyes God hath promised to restore them t Zach. 12.10 Jer. 20.21 Mat. 23.39 1 Cor. 3.16 Rom. 11.24 to 27. Note And God hath miraculously preserved them for that end For whereas sundry very auncient People and famous as Persians Chaldeans Assyrians Trojanes Vandales Lombards Goths Saxons Picts c. are either quite distinct or destroyed or else being severed scattered have not so held their own as to keep still their own Ordinances and preserve themselves for their civill life and Religion unmixt with other people whither they came yet behold a strange thing and remarkable saith Beza the Jews only notwithstanding their great and long dispertions and calamities doe yet not onely remaine in innumerable multitudes but keep their Tribes distinct and unconfounded and injoy all their Ordinances except sacrificing of Beasts and will shew you their pedigree and descent from Abraham and doubtlesse saith Calvin they are thus miraculously preserved against the time of their conversion which now will be visible to all u Aquinas Pareus and Pet. Martyr Others of the learned concurre with Calvin herein O therefore let us with Beza be importunate with God to hasten their conversion c. 4. Wait for the full accomplishment of all the prophecies touching Christ and his kingdome Much is foretold in the Psalmes Daniel and the Revelation which is not yet fulfilled as w Mat. 24.14 2 Thes 2.8 Rom. 11.25 1 Tim. 4.1 Acts 3.19 Isa 65.17 The Preaching of the Gospel to all Nations the coming down of Antichrist the coming in of Jewes and Gentiles in the fullnesse under the Standard of Christ His giving a time of refreshing to the Church towards the end of all things when there shall be new Heavens and new Earth in which shall dwell righteousnesse spirituall halcyon glorious times indeed and finally his second
according to the accesse and recesse of the Sunne So Christs motions make great difference of times with persons 'T is summer or winter joy and sorrow according to Christs coming and going Consult Psal 104.28 29 30. You see the wonderfull motion of the Sunne which is strong swift constant and distinguishing 10. The Sun is expergefactive or awakning out of i Peccatores dormientibus similes 1 Thes 5.6 Anastas sleepe So Christ and his discoveries rouze us out of security and the pleasant dreemes of sin As the Converts Acts 2. that cryed What shall wee doe Paul was asleep till this light shone round about him then he cryed Lord what wilt thou have me to doe Darknesse is a great provocation to sleepe and therefore wee shut up windows draw and pin our Curtains for that end So here the unconverted Gentiles that sleepe in sinne are said to sit in darknesse and the shadow of Death But now when the Sun of righteousnesse shines in this awakens and raises us crying k Noctem vocat â—gnorationem Dei quâ quicunque detinentur veluti in nocte dormiunt Lutâ—m vero sive Diem nominat Divinae veritatis revelationem per quam Sol Justitiae Christus nobis exoritur Calvin in Rom. 13.12 Rom. 6.21 Shame is the companion of sin and blushing is malae causae bonum signum Nemo debet dormire solem cernens Chrysostom Play not the Porcupines that sleepe out the day Euscó Nieremb Nat. Hist lib. 7. cap. 51. pag. 123. Now 't is high time to awake out of sleepe The night is farre spent the day is at hand let us therefore cast off the works of darknesse and put on the armour of light Rom. 13.12 And so As the Sun makes Candles or Fires as it were ashamed to burne so Christ and his love shames us out of sin and puts out the fire of lust and makes the dimme Candles of carnall reasons to goe out l Cor. 1.19 20. 11. The Sun by his heat peirceth and penetrates into the bowells of the Earth dives as deep as the bottom of the Sea and nothing is hid from his heat Psal 19.6 m Apostolus dictione usu's est ex quadam excoriatae Ovis Metaphora Nam ut illu cuÌ„ demitur tergus vel jugulo culter infigitur enectae demum à collo pellis devellitur interiora cuncta nudantur patent haud secus Deo universa quae in terris geruntur vel animo concipiuntur vel mente ut aperta enudat a mox innotescunt Theophylact. in Heb. 4.13 All things are naked to Christ and his eye is every where he n Mat. 6.4 sees thee in thy closet as well as open field he is present by his workings in every corner of the Earth yea of Heil o Psal 139.8 and he searcheth the heart and reines p Jer. 17.10 12. The Sun can easily expell the thickest q Sol calorem et colorem nobis impertit Aen. Sylv. darknesse which is full of error terror c. Though like that darknesse in Aegypt which might be selt r Exod. 10.21 The darknesse was exceeding great not moved at Å¿ Junius Artificiall lights and the ayre was thickned t Perer. with grosse mysts and vapours that it might be felt This Origen mystically but fitly applies to those thick mysts and fogges of ignorance in which unregenerate ones are inveloped till Christ shines It sets forth saith Ferus the spirituall darkness of their soules Brethren Christlesse soules are very darke yet no heart so sottishly ignorant but Christ can inlighten it and instruct u Olim non modo Tetrici Fuliginosi sceleribusque commaculati sed ipsae Tenebrae eratis Bullinger in locum ubi non lucet Dei claritas niâ—il est praeter horrendam caecitatem Calv. Quod de Tropo tenebrae diximus etiaÌ„ de lucis vocabulo intelligeÌ„ duÌ„ est nimirum quod saÌ„cti lux id est lucidi facti duÌ„ per Christi spiritum edocti sint Gasper Megander In locum it Eph. 5.8 Yee were sometimes darkness but now are light Marke all in the Abstract not darke but darknesse not enlightned but light here 's a change indeed So in that 1 Pet. 2.9 Who hath called you out of darknesse into his marpellous light in your unregeneracy you sat fettered with Aegyptian darknesse but now Christ shines You are called on a sudden into a marvellous light Many say they are not book-learned but the truth is they are not holy I knew one that lived in desperate ignorance 40 yeares yet afterwards when the Sun of righteousnes shined in upon her she soone learned to reade searched the Scriptures day and night and quickly attained a vast proportion of knowledge No soule too darke and ignorant for Christ to enlighten 13. The Sun is seene by his own light and so is the Sun of righteousnesse by his own beames Nature may shew you there 's a God but not that there 's a Saviour Divine w Duplicem illuminationem ponit unam evangelij alteram arcanam quae fit in cordibus Calv. in 2 Cor. 4.6 light is not seen but by it selfe and its own rayes darknesse cannot discover it Job 1.5 And the light shined in darknesse and the darknesse comprehended it not Onely Christ can discover himselfe to the soule if wee meane to see him wee must plough with his heifer and then in his light we may see light Psal 36.9 For he gives us the light of the knowledge of the Glory of God in the face of Christ as it is 2 Cor. 4.6 14. The Sun exhales thick and muddy vapours which else would poyson the ayre and therefore it is said to be healing in the Text So Christ exhales and dries up the stinking sinkes of sin and mud of corruption that else would poyson and ruine his people he ariseth with healing in his wings 15. The Sun in his beames abides pure when the ayre is corrupted light admits not of corruption it s not infected though it look into styes draught-houses and all other filthinesse Christ is pure he is a Sun of righteousnesse though the Creatures he hath to doe with are infected Sin cannot infect Christ though he know it see it order it yet he is not defiled by it Christ can handle Pitch and escape pollution 16. The Suns heat is felt when his light is not seene his power and efficacy is not at all bound up when his face is hid x Non deserit ettamsi deserere videatur August Saints may have Grace when they want comfort from Christ Heare the y Cant. 3.2 Spouse I will seek him whom my soule loves when shee lost she still lov'd him and resolved to seek him Heare z Job 13.15 Job Though be slay me yet will I trust in him a Psal 23.4 opened David likewise harpes upon the same string Though I walke thorow the valley of the shadow of death I will
A Sincere Believer COMFORTED AND ENCOVRAGED OR A Practical Treatise discovering the goodness of God to a sinful soul in the enjoyment of Christ With the great benefit and comfort he hath thereby Whereby as through a prospective a true Christian may plainly see how to fit and prepare himself in such a manner as his endeavours may not be in vaine By R. D. M. A. and Minister of the Gospel in the Isle of WIGHT Recommended to the serious perusal of all true Christians By Thomas Goodwin D. D. and Will Strong M. A. Deceased Psal 119.103 How sweet are thy words unto my taste LONDON Printed by M. S. and are to be sold by Austin Rice at the Sign of the Three Hearts in St. Pauls Church-yard near the Westend 1656. TO THE RIGHT Honorable HENRY Earle of Kent Lord Hastings Weisford and Lord Grey of Ruthin and to his truly Noble and Religious Lady My much honored Lord and Lady GOD hath said He will honour those that honour him a 1 Sam. 2.30 This is made good concerning you The Lord hath shed much honour upon you that you may the more honour him b Th. Gataker his parley with Princes p. 76. It is matter of equity you should honour God more then others seeing c Quid aequius quid justius quam ut vos honorantem honoret is ipsi above others he hath honoured you and this is true and lasting policie For the Lord can make great d Quod illo dintâ— sit nostrum nobis superbientibus sit alienum Aug. Hom. 14. and unmake at pleasure it is in Him to set up or pull downe True e Nobilitas summa est atque unica virtus Juven Sat. 8. Nobility hath Vertue and Grace for its chiefe ingredients f Acts 17.11 T was this made the Bereans noble g Isai 43.4 Since thou wast pretious in my sight thou hast been honourable and I have loved thee saith the Lord to his poore Church But as the Lapwing hath a crown upon his head and yet feeds on dung so many who are invested with the Robe of Honour live uâ—worthily faults are not onely sooner espied but are h Monstrosa res est sedes prima vita ima Bern. more odious in great ones then in others Again i Nobilis genere nobilior sanctitate Aug. Epist 179. how beautifull is Grace hanging in the bosome of Honour What opportunities have such for well-doing How wil their example win others How glorious is it to be honourable in the eyes of God and good men k 1 Cor. 1.26 Not many Noble are called and therefore how doe the graces of the Spirit shine out in such Be perswaded to count this your greatest honour to study the things of etâ—rnity to countenance Religion more and more and to l Minime Deus est acceptor personarum nescio tamen quo pacto virtâ—s in nobili plus placet an forte quia plus claret c. Bern. ad Sophiâ—m virg lay forth your selves for the kingdome of Christ that so you may move in the highest Spheare of your power for GOD and his people and then your Name shall be sweet to posterity and the foundation of your House shall be laid sure But pardon me Right Honourable why doe I perswade you to that which I know is the great designe of your hearts and the businesse of your lives You are pretious in Gods eyes you are zeaâ—ous for his glory and I wish that â—ll our Nobility and Gentry were â—uch as you are You have appeared â—or God in the worst of times m The true Diamond shines best in the dark â—ou have been for God in tempests â—s well as calmes in foule weather â—s well as faire you have stood up â—or the truth when others have â—ood up against it n Non tam vos quam Christum in vobis persequuntur Salvian de Prov. lib. 8. and you see 〈◊〉 is not in vain to side with God â—hat wonders what miracles â—ath God wrought in our dayes our comfort lies here that you have acted cordially and unweariedly in the work you have stood for the truth and the truth hath stood for you Now the Lord root you in the truth and in the love of it that you o Matth. 7.25 may be bottom'd on the Rock Jesus Christ p 1 Cor. 15.50 and so be stedfast and unmoveable alwayes abounding in the work of the Lord. O taste and see how good the Lord is to you and his people that trust in him Endeavour q Origo fontium omnium mire bonorum omnium Deus Bern. in Cant to taste God in your mercies and to get a spirituall Relish of that Divine sweetnesse that is in Christ It is my humble desire to assist your honours in this great work by these rude Notes which I here present unto you wherein the Spirituall taste is opened and applied beseeching your Honours to vouchsafe the perusall acceptation and protection of this book Three things command and encourage me to lay these Notes at your feet 1. That experience which you have in Spirituall things whereby you can judge of Divine truths and delight in them 2. That earnest desire which I have of making some publick acknowledgements of your great undeserved favours to me seeing it is not in my power to retaliate 3. That confidence I have of your pardon for this my boldnesse and acceptance of these poor endeavours because Goodnesse and Greatnesse Clemency and Eminency doe meet in your bosoms and kisse each other And thus commending you to God Acts 20.38 and the word of his grace which is able to build you up and give you an inheritance among them that are sanctified I rest Novemb. 14. 1648. Your Honours to be commanded by you in the Lord ROBERT DINGLEY ⧠To the spirituall Reader of this BOOKE HAving had acquaintance with the worthy Author I was desired by him to peruse this ensuing worke which I have done with much quickning to my own heart Rejoycing to finde in these times when the streames of mens thoughts both Ministers and others are too much diverted to other Channells a pious soule taken up with and pursuing after the sweet and gracious Goodnesse that is in God and the incomparable Beauty in Jesus Christ and that of a free sight and taste of either setting out the same to others Unto which he was incited by the very Scripture he had chosen as a foundation to his more private Meditations about this Goodnesse He could not look upon the first words Taste and see but he found himselfe called upon thereby to invite others to the Participation of it and to that end to make it publique being led on herein to follow him whose speech this was David who is set before us as the Patterne of Affectionate Piety in the Old Testament as Paul is in the new Thus by his practice making good his own Comment on the Text and
without which it had been defective And with Philip the same that having been taken with the beauty of the Sunne cryed out with vehement and unsatisfied longings Shew us the Father and it sufficeth He inviteth all true Nathanaells to come and see the glory of that Messiah hath shined into his own soule And what in the one Treatise and then in the other he hath held forth both this Goodnesse so desired of the Father and this Glory so desireable of the Sonne That God who hath commanded Light to shine out of darknesse shine gratiously into our hearts to give us the light of the knowledge of the Glory of God in the face of Jesus Christ And to this end Blesse This and all other Glimpses and Discoveries of himselfe in the mouths and writings of all his servants enamoured with him Amen Tho Goodwin CHRISTIAN READR HEre is presented to thy view a Treatise Cum de Trinitate loquitur sapit Arrium cum de gratia sapit Pelagium cum de persona Christi sapit Nestorium Bern. de quodam Petro Magistro Epist Guidoni 192. which will lead thee to the power of Godlinesse and the holinesse of the inward man which in this age I feare few study and set their hearts upon men generally being taken up either with notions or novelties in nothing more placing their Religion then in a taste of every new opinion a confluence of which water an unclean Spirit in judgement being sent forth hath made up that floud with which so many in our time have been swept away It hath been a comfort to mee in many endless and inextricable questions Zach. 13.2 that the Kingdome of God consists not in meat and drinke Rom. 12.15 but in righteousnesse and peace In absoluto ac facili est aeternitas Hilar. de Trin. l. 10. and joy in the Holy Ghost not in doubtfull disputations and unpracticall curiosity but the Doctrine of the free grace of God Rom. 14.17 and the fulnesse of the righteousnesse of Christ are plaine to him that will understand and that in the true and saving knowledge of these is eternall life to be had John 17.3 And it hath been a Rule to mee that the more holy and spirituall any man is the more fully his heart is in these things For the Word being a mould 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 6.17 and these being the great things thereof they must needs make the deepest impression upon the heart that is rightly cast into it And it is observed of the Saints of old Vincent Lirinens advers haeres cap. 9. Mos iste semper in Ecclesiâ viguit ut quo quisque foret religiosior eò promptius novellis adinventionibus contrairet Scientia visus gustus Of spirituall Truths there is a twofold knowledge held forth in Scripture a seeing and tasting knowledge for the new man hath his senses as well as the old and both are conjoyned in this Text and Tract Heb. 5.14 1. Seeing knowledge Joh. 6.40 which proceeds from a spirit of renovation spiritualizing the faculty giving an understanding to know him that is true 1 Joh. 5.20 and from a spirit of Revelation discovering by a divine light spirituall objects not only to the speculative but also to the practicall judgement and in these the teaching of God and the demonstration of the Spirit Exportatio vini olei lignaminis lege Imperiali interdicta fuit ne Barbari gustu illecti promptius invaderent fines RomanoruÌ„ Leg. 1. God quae res exportari non debeant doe consist 2. Tasting knowledge 1 Pet. 2.3 when a relish of the goodnesse is brought with the Truth into the whole heart that it becomes to a man sweeter then honey and the honey-combe which sweetnesse doth effectually draw and inflame the soule after the things thus tasted Accipe speculum concavum quod vocatur â—ncendens illud pone ex opposito solis accendetur quod opponitur in puncto reflexionis to obtaine a further and full enjoyment the earnest of the Spirit and the grapes of Eshcol which leaves in the soule such a taste that it can never be satisfied till he drink out of the rivers of his pleasure There is indeed a sight that unregenerate men may have of things spirituall Sic etiam contingit spiritualiter cum spiritus illuminatur simplici claraque notitia accenditur in aeternum amorem collabitur â—imer sus siâ—i morâ—ens in Dâ—o vâ—vens Hen. Harphius theolog Mystic l. 2. c. 63. and a taste answerable to this sight Heb. 6.4 5. which are the highest works of the Spirit in a temporary beleever not evill in themselves nor to be lightly esteemed so men neither rest in them nor fall from them as the one is but a form so is the other also as being onely from a supposed sweetnesse and doth produce onely a false joy proceeding onely from the Spirit â—â—â—varing nature Soâ—â—oâ—â—mnes quiâ—â—â—â—â—â—et caâ—juciâ— Sic sapâ—â—tia muâ—â—as quas 〈◊〉 non contiâ—â—â— etrâ—â—â— acceâ—â—it Bern. in Cant. ser 23 Odi â—oros meoâ— sâ—◠è oâ—io cos interire quod meâ—uo ne moreâ—tur lectores 〈◊〉 â—bducan◠è â—ctione ipsâ—â—s scripturae quae sola sapientiae fons est ac terreor exâ—â—plo sâ—â—crioâ—is aetatâ— c. Luth. iâ— Gen. 19. and not renewing it the Spirit working upon a man and not dwelling in him And enaâ—â—â—ing a man to taste the goodnesse that comes by spirituall things and not the good that is in them The Author of this Treatise hath taken very good and profitable paines in opening these mysteries and secrets of God which I doe commend unto thee with this Caution which I desire may be taken in the Reading of all the writings of men that they doe not take thee off from the holy Scriptures of God And that the Lord may have glory and the Church edification by all the Labours of his servants is the hearty prayer of him who subscribes himselfe Thy servant in the Gospel WILL STRONG A Table of the principall Heads contained in this Book scil In the first part the nature of the Spirituall Taste OF the Book of Psalmes Pag. 1 2 Of this 34 Psalm and the occasion of it whence foure things are observed pag. 2. to 5 Of the coherence of the Text whence 3 points are raised viz. pag. 5. to 26 1. The presence of Angels encamping round about us should occasion us to taste and see Divine goodnesse Three Reasons and three Vses of that poynt pag. 6. to 13 2. Such as by sweet experience have once tasted Divine goodnesse themselves cannot but stirre up others to partake with them Ten Reasons of the point and two uses pag. 12. to 22 3. They that have tasted Divine goodnesse are truly blessed and should at once trust in God and feare him pag. 22 to 26 The Text divided and Doctrines raised pag. 26 1. Doct. All that undertake to exhort others
pecces Philip. in Job feare Sin not therefore because God is good Vse 1 this is the way to turne his sweetnesse into fury But say of God Vse 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! T is 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 onely 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 onely that taste can see how good the Lord is Such onely 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 onely 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 t is 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 'T is not a small matter will move and stir men and bring them to sit as on Nettles before us We must make them care for c Quicquid facis cum hilaritate fac August d In the Greek 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 so e William 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
and they will not Now therefore turne not from his sacred breathings but know the things belong to your peace seek the Lord whilst he may be found before the day of grace be finisht for then though all the glorious Saints and Angels of heaven should downe upon their knees and beg for one smile upon you for one drop of mercy God would turne away from them and sweare you should never enter into his n Luke 13.24 rest never be offered to taste his goodnesse any more Then may you have wishings and wouldings to return but all your faint purposes o Hos 6.4 shall vanish as the early dew before the Sun God will harden their hearts as he did the heart of Pharaoh that they shall not let their fins goe Now therefore lay hold on the golden seasons and opportunities of grace 5. And lastly Motive 5 p Of the passion Vide Lombard lib. 3. JoanneÌ„ Docaeum Bishop Bilson Henry Jacob and Mr Herle Christ tasted gall for thee Mat. 27.34 that thou mayst taste Ambrosia for him He tasted death for thee Heb. 2.9 that thou mightest taste life for him and drinke of those heavenly Nepenthes that Ocean of pleasure Psal 16. He sweat and fainted in his agonies that he might stay the with flagons and comfort thee with apples He fasted fortie dayes that thou mightest be feasted to eternitie He wore a crowne of thorns that thou maist weare a crowne of glory He suffered among base evill doers that thou maist be blessed among those sweet companions in heaven In a word he endured the sorest paines that thou maist enjoy the greatest pleasures O therefore deceive not his expectation but let him see the travell of his soule and be satisfied Isa 57.11 'T is sad when Christ shall complain as Isa 49.4 5 6 verses q 1 Cor. 1.17 O make not his death to be of none effect to you forbeare to fetch any more sighs from that heart that is so full of love to you and now at length be perswaded to give up your selves to Christ to taste and see how good the Lord is The next poynt is that There is but a taste of God here Tasting is no more then tasting a little of a thing Doct. 3d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3.8 p. 28. 1 Sam. 14.29 not full satisfaction But now to lav you down the Quod sit and Cur sit and Quid inde That it is so why it is so and what will follow by way of improvement 1. For the Quod sit That this is so 1. Quod sit I shall prove it by Scripture and Arguments drawn out of the Word 1. By plain Scripture 1 Pet. 2.2 3. As new borne babes desire the sincere milke of the Word that yee may grow thereby if so be you have h Monemur verbo gustandi nos in hac vitâ illam bonitateÌ„ Dei experiri tantuÌ„ ex parte gustus quidem nobis praebetur non plena fruitio Hen. Mollerus in Psal 34.6 Pag. 275. tasted that the Lord is gracious q. d. If you have tasted a little of God desire to suck more sweetnesse from the promises and labour to grow in grace so that here we live in a tasting desiring and growing condition 2. By arguments drawn out of the Word which are two especially 1. Arg. The makings forth of God are not perfect in this Administration Argu. 1 i Exod. 13.21 As a 14 Saints blackest night here hath a pillar of fire so his brightest day hath a pillar of cloud The Lord gives out but a little of himselfe now in comparison of what he means to doe hereafter These are part of his wayes saith Job but how little a portion is heard of him Job 26. ult All that we have and do from him is imperfect So 1 Cor. 13.12 Wee k Chytraeus said my greatest knowledg is to know that I know nothing and even in the Scriptures said Austin which are my chiefe study and trade of life Multa plura nescio quam scio August Epist 119. cap. 21. know but in part and wee prophesie in part but when that which is perfect is come then that which is in part shall he done away at the 9 and 10. verses Then at the 12. verse Now wee see through a glasse darkly but then face to face Now I know in part but then I shall know him even as also I am knowne Here we doe but get a taste of divine sweetnesse we cannot reach unto the thousandth part of the joyes of Gods presence and favour nay we come so farre short of them that we cannot conceive them 1 Cor. 2.9 l Exod. 33.23 i. e. Aliquam gloriae mâ—ae imperfectam imaginem Junius in locum God shews us but his back parts he keeps the best wine till last as Christ did at the wedding The best of Christ is behinde as the sweetest hony lies in the bottome God workes not as naturall Agents that cannot suspend their power but work to the utmost as fire in burning c. but he lets out himselfe by degrees and he workes as pleases him We m Of this subject vide J. Gerhard locorum theolog tom 4. de bonis operibus sect 3. pag. 59. are not capable of much here Arg. 2 we can but taste The heart is like a viall glasse with a very small neck and will not fill on a sudden though it lye in the Sea where all fulnesse is Grace that bubbles into the heart by degrees as fast as sinne goes out that comes in guttatim drop by drop He that thinks he hath no sinne deceives himselfe and makes God a lyar There 's many reliques of corruption in the best heart which hinder the workings of grace n Ad divinae legis obedientâ—am fert spiritus caro in contrariam partem retrahit ut homo guodammodo duplex est Calv. There 's a perpetuall combat between the Flesh and the Spirit so as one weakens and hinders the other See Rom. 7.23 and Gal. 5.17 The workings of our fleshly principle hinders us from or in wel-doing that either we shall neglect it quite or performe it amisse Besides this there are innumerable with-drawing insinuations from the Tempter and encumbrances from the world and the cares and businesse of this life all which doe hinder the reception of much grace and will see wee shall but taste God in this life 2. Cur sit 1. Why a tast Thus farre of the Quod sit Now secondly which Janus-like hath two faces For wee must shew you why the Lord gives us a taste and then why but a taste of his goodnesse in this life First let us examine the Reasons why the Lord will give his people a taste of his goodnesse Why seeing every one hath his hell the godly here and the damned to eternity yet it is not perfect hell with beleevers here as it is with reprobates in hell fire The Reasons are foure Reason
the the Naturalists they that are excellent in one sense are defâ—cient in another But in spirituals he that hath life hath all the senses in vigor Sunne to which he is compared Mal. 4.2 that doth not onely enlighten but enliven and quicken us Psal 36.8.9 They shall be satisfied with the fatnesse of thy House With thee is the Fountaine of life in thy light shall we see light You see light and life come together Now where there is life there are all the spiritual senses and the sweetnesse that is the sense of Gods goodnesse will delight them all 1. There 's smelling of his rich perfumes as Psa 45.8 All thy garments smell of Myrrhe Aloes and Cassia 2. Touching the hem of Christs garment by faith and kissing the sweet lips of Christ Cant. 1.2 3. Hearing the pleasant voyce of Christ with which the soule is so taken that for joy it can speak but broken words Cant. 2.8 The voyce of my beloved 4. Tasting the Graces and Comforts of Christ Cant. 2.3 He is as the Apple tree among the trees of the wood I sate under his shadow with great delight and his fruit was sweet to my taste 5. There 's seeing Christ a Cant. 5.10 16. His countenance is comely saith the Spouse He is the fairest of ten thousand his cheeks as beds of spices and his lips like Lillies See Ephes 1.18 To behold God in Christ is a delightfull thing a transforming sight 2 Corinth 3.18 Thus you see that God at the same time is a Fountain of Light and Life and that where there is spirituall life there are all the spirituall senses in the greatest vigor therefore they onely that can taste can see and discover how good the Lord is Next Arg. 3 Illumination is a fruit of Christs ascension and intercession for at his ascension he gave gifts unto men and Christ prayes the Father to sanctifie us through his truth Joh. 17.17 b Vide Aug. Marlorat in locum Therefore till we are sanctified by holy truths and cast into their moulds till wee have tastes of Gods goodnesse we shall not see divine truths by the light of the Spirit and by vertue of Christs intercession for you see the truths which are of Christs purchasing of his Father to be unvail'd unto us they are renewing inflaming and sanctifying truths Again Christ as a Prophet teacheth onely his friends Arg. 4 c Christus ex inimicis fecit amicos quibus omnia patris mysteria areanaque aperit atque exponit ut nihil ignorent earum rerum quas filios nosse oportet Bullingerus in Joh. 15.15 John 15.15 I have called you friends saith Christ for all that I have heard of the Father I have made knowne unto you Christ doth freely unbosome himselfe to his friends but he spake in parables to his Disciples lest others should see with their eyes heare with their eares and should be enamoured with those mysteries and Christ should heale them A sad place Mark 4 11.12 No man can see and know the Father but the Sonne and he to whom the Sonne will reveale him but the Sonne reveales him to none but his friends every one is not let in to see this sight but the dore is shut against them Now who are the friends of Christ but such as feast with him Cant. 5.1 such as have bosome communion with Christ and sweet embraces from him They that having tasted Divine sweetnesse strike an eternall league with God Now such onely shall be taught of Heaven And so those that have a filiall feare of God Arg. 5 are numbred among his Disciples Psal 25.12 What man is he that feareth the Lord Him shall he teach in the way that he shall chuse And at the 14. verse The secret of the Lord is with them that feare him He unlockes his Cabinet to such and to these he shewes his rich jewels of truth d Justice may have the knee of feare but onely mercy her heart Now the originall of filiall feare is the taste of his goodnesse and sense of his love when the soule being tempted to grieve him saith He is so great I dare not displease him and so good I feare to forfeit him how can I doe this wickednesse and sin against my God a God in covenant with me Get you hence What have I to doe any more with Idols A man fears not to hazard the losse of that in which he never tasted any sweetnesse or goodnesse Once more The promise of knowledge is made to such as obey God Arg. 6 John 7.17 e Et nos componamus ad obsequendum Deo Id ubi factum fuerit facilè quid verum quid falsum judicabimus Brentius in Joh. 7.17 If any man will doe his will he shall know his doctrine Now they onely doe the will of God that have tasted his goodnesse Others may obey the lawes of men or a clamorous conscience not Gods will because it is his will c. By all which you see that they onely that taste can see God and his goodnesse Now to the improvement of this poynt Vse 1 1. This discovers the true reason of that smalnesse of knowledge and that little insight into spirituall things that is in the world nay in so glorious a light as wee have Would you know why many soules are so dark why men and women are ever f 2 Tim. 3.7 learning and never able to come to the knowledge of the truth why they grope at noon day and are to seek in the knowledge of the truth g Non crimen Phoebus noctua crimen habet The fault is not in the word but in themselves The true reason is this They endeavour not to get tastes of God they work not by Rule they walk not according to the light they have received they are vain loose and earthly in their lives This is the Reason why men heare Sermon after Sermon and still are ignorant h Heb. 5.12 why those that for the time ought to be teachers want instructing in the very first principles of the Oracles of God and are become such as have need of milke and not of strong meat They walk not as the Star-light of Nature and the Moon-light of Reason doth direct them nor as the Sun-light of Scripture and example doth require them they never had any taste of God any holy desires and endeavours to please God To mourn over those that are filled with choyce speculations Vse 2 and bright notions in Religion and yet see not God nor his goodnesse at all because they h Non in verbis sed in factis res nostrae religionis consistunt Just Martyr refuse to taste and try him and his wayes They see truths but not with a beleevers eyes nor in his light A painter admiring a Landskip very plain yet of rare workmanship and hearing a silly fellow i Quanto plus melius scis tanto gravius inde judicaberis