their own persons were made partakers of them. It is one thing for a man to have a share in, and benefit by the gifts of the church, another to be personally himself endowed with them.

4. To mind them in an especial manner of the privilege they enjoyed under the gospel, above what they had in their Judaism. For, whereas they had not then so much as heard that there was a Holy Ghost, that is, a blessed dispensation of him in spiritual gifts; Acts xix. 2. Now they themselves in their own persons were made partakers of him, than which there could be no greater aggravation of their apostacy and we may observe in our way, that

The Holy Ghost is present with many as unto powerful operations, with whom he is not present as to gracious inhabitation: or, many are made partakers of him in his spiritual gifts, who are never made partakers of him in his saving graces; Matt. vii. 22, 23.

Fourthly, It is added in the description, that they had tasted kaλòv Oɛou pñua, The good word of God.' And we must inquire, 1. What is meant by the word of God: 2. How it is said to be good; and, 3. In what sense they taste of it.

1. Phua is properly verbum dictum;' a word spoken; and although it be sometimes used in another sense by our apostle, and by him alone, chap. i. 3. xi. 3. where it denotes the effectual active power of God; yet both the signification of the word, and its principal use elsewhere, denote words spoken; and when applied unto God, his word as preached and declared. See Rom. x. 17. John vi. 68. The word of God, that is, the word of the gospel as preached, is that which they thus tasted of. But it may be said, that they enjoyed the word of God in their state of Judaism: they did so, as to the written word; for unto them were committed the oracles of God; Rom. iii. 2. But it is the word of God as preached in the dispensation of the gospel that is eminently thus called, and concerning which such excellent things are spoken; Rom. i. 16. Acts xx. 32. James i. 21.

2. This word is said to be kaλòv, 'good,' desirable, amiable, as the word here used signifieth. Wherein it is so, we shall see immediately. But whereas the word of

God preached under the dispensation of the gospel, may be considered two ways: (1.) In general, as to the whole system of truths contained therein; and, (2.) In especial, for the declaration made of the accomplishment of the promise in sending Jesus Christ for the redemption of the church; it is here especially intended in this latter sense. This is emphatically called pñua Kvpíov, 1 Pet. i. 25. So the promise of God in particular is called his 'good word;' Jer. xxix. 10. After seventy years I will visit you, and perform my good word towards you;' as he calls it the 'good thing' that he had promised, chap. xxxiii. 14. The gospel is the good tidings of peace and salvation by Jesus Christ; Isa. lii. 7.

3. Hereof they are said to taste, as they were before of the heavenly gift. The apostle as it were studiously keeps himself to this expression, on purpose to manifest that he intendeth not those who by faith do really receive, feed, and live on Jesus Christ, as tendered in the word of the gospel; John vi. 35. 49-51. 54, 55. It is as if he had said, I speak not of those who have received and digested the spiritual food of their souls, and turned it into spiritual nourishment; but of such as have so far tasted of it, as that they ought to have desired it as sincere milk to have grown thereby; but they had received such an experiment of its divine truth and power, as that it had various effects upon them. And for the farther explication of these words, and therein of the description of the state of these supposed apostates, we may consider the ensuing observations; which declare the sense of the words, or what is contained in them.

I. There is a goodness and excellency in the word of God, able to attract and affect the minds of men, who yet never arrive at sincere obedience unto it.

II. There is an especial goodness in the word of the promise, concerning Jesus Christ, and the declaration of its accomplishment.

For the first of these propositions, we may inquire what is that goodness, and wherein it doth consist; as also how apostatizing backsliders may taste thereof; which things tend to the explanation of the words, and what is designed by the apostle in them.

(1.) This goodness and excellency of the word of God

consists in its spiritual heavenly truth. All truth is beautiful and desirable; the perfection of the minds of men consists in the reception of it, and conformity unto it. And although true be one consideration of any thing, and good another, yet they are inseparable properties of the same subject. Whatever is true is also good. So are these things put together by the apostle; Phil. iv. 8. And as truth is good in itself, so is it in its effects on the minds of men; it gives them peace, satisfaction, and contentment. Darkness, errors, falsehood, are evils in themselves, and fill the minds of men with variety, uncertainty, superstition, dread, and bondage. It is truth that makes the soul free in any kind; John viii. 32. Now the word of God is the only pure, unmixed, and solid truth. Thy word is truth;' John xvii. 17. In most other things as to the best evidence attainable, men wander in the wilderness of endless conjectures. The truth of the word of God alone, is stable, firm, infallible, and which gives rest to the soul. As God is a 'God of truth,' Deut. xxxii. 4. the only true God,' John. xvii. 3. so he is, and he is alone essentially truth, and the eternal spring of it unto all other things. Hereof is this word the only revelation. How excellent, how desirable therefore must it needs be, and what a goodness to be preferred above all other things must it be accompanied withal! As it is infallible truth, giving light to the eyes and rest to the soul, it is the good word of God.

(2.) It is so in the matter of it, or the doctrines contained in it. As, [1.] The nature and properties of God are declared therein. God being only good, the only fountain and cause of all goodness, and in whose enjoyment all rest and blessedness doth consist, the revelation made of him, his nature and attributes, reflects a singular goodness on it; John xvii. 3. If it be incomparably better to know God, than to enjoy the whole world and all that is in it, that word must be good whereby he is revealed unto us; Jer. ix. 23, 24. [2.] It is exceeding good in the revelation of the glorious mystery of the Trinity, therein alone contained. This is that mystery the knowledge whereof is the only means to have a right apprehension of all other sacred truths; and without it, no one of them can be understood in a due manner, nor improved unto a due end. This is that alone which

will give true rest and peace to the soul. And there is not the meanest true believer in the world, who is exercised in faith and obedience, but he hath the power of this truth in and upon his mind, though he be not able to speak much of the notions of it. All grace and truth are built hereon, and do centre herein, and thence derive their first power and efficacy. Not one saving apprehension can we have of any gracious. dispensation of God towards us, but it is resolved into the existence of God in trinity of persons, and the economy of their operations with respect unto us. It is a good word whereby that mystery is revealed. [3.] It is so in the revelation of the whole mystery of the incarnation of the Son of God, with all the effects of infinite wisdom and grace thereunto belonging. What a satisfactory goodness this is accompanied withal, it is the most part of my business in this world to inquire and declare. [4.] It is so in the declaration of all the benefits of the mediation of Christ, in mercy,. grace, pardon, justification, adoption, &c.

(3.) It is a good word with respect unto its blessed effects; Psal. xix. 7-9. Acts xx. 32. James i. 21. On this account the psalmist assures us, that it is more to be desired than gold, yea, than much fine gold;' that it is 'sweeter than honey, or the honey-comb;' Psal. xix. 10. That is, there is an incomparable excellency, worth, and goodness in it. And he who discerns not this goodness in the word of God, is a stranger unto all real benefits by it.

2. How apostatizing persons do taste of this good word of God may be briefly declared. be briefly declared. And their so doing hath respect unto the threefold property of it mentioned, whence it is denominated good: (1.) Its truth; (2.) Its subjectmatter; (3.) Its effects.

And, (1.) They taste of it as it is true in the convictions they have thereof, in their knowledge in it, and acknowledgement of it. This gives (as it is the nature of truth to do) some serenity and satisfaction unto their minds, although they are not renewed thereby; John v. 35. They that heard John preach the truth, rejoiced in his light, as finding much present satisfaction therein. So was it with them; Luke iv. 22. John vii. 46. and others innumerable on the like occasion of hearing our Saviour preach. When men, through the knowledge of our Lord and Saviour Jesus Christ, do escape the pollutions that are in the world

through lust, and them that live in error, they taste a goodness, a sweetness in the rest and satisfaction of their minds, so as that they suppose they are really possessed of the things themselves.

(2.) With respect unto the matter of the word, they have a taste of its goodness in the hopes which they have of their future enjoyment. Mercy, pardon, life, immortality, and glory, are all proposed in the good word of God. These upon those grounds which will fail them at last, they have such hopes to be made partakers of, as that they find a great relish and satisfaction therein, especially when they have relief thereby against their fears and convictions. For even in those ways wherein they deceive themselves, they have a taste of what sweetness and goodness there is in these things unto them by whom they are enjoyed. And as those who really believe and receive Jesus Christ in the word, do thereon rejoice with joy unspeakable and full of glory,' 1 Pet. i. 8. so those who only taste of the word, do feel in themselves a great complacency in their affections; Matt. xiii. 20. For,

(3.) By this taste they may receive many effects of the word on their minds and consciences, and therein have an experience of the word, as unto its power and efficacy. It belongs unto the exposition of the place to speak a little hereunto; and withal to declare what the difference is between them, and wherein this tasting comes short of that receiving and feeding on the word by faith, which is peculiar unto true believers.

[1.] This taste is accompanied, or it may be so, with delight, pleasure, and satisfaction in hearing of the word preached, especially where it is dispensed by any skilful master of the assemblies, who finds out acceptable words, or words of delight, which yet are upright and truth; Eccles. xii. 10, 11. So was it with those naughty Jews, Ezek. xxxiii. 31, 32. with Herod, who heard John the Baptist gladly, finding delight and pleasure in his preaching. So was it with multitudes that pressed after Christ to hear the word; and so it is to be feared that it is with many in the days wherein we live.

[2.] It gives not only delight in hearing, but some joy in the things heard. Such are the hearers of the word whom our Saviour compared to the stony ground; they receive it