VeE. 103.] SERMONS UPON PSALM CXIX. 47
and possibility of salvation by Christ, or in some general thought of those large promises and great offers which God makes in the gospel, not as it enforceth duty and subjection to Grod ; well, then, it differs from a bare understanding of the goodness of God's ways.
2. This constitutes a difference sometimes between a renewed man and himself, as to some things ; his inward senses are not always alike quick and lively ; he is still like-minded as he was, but yet not alike affected ; his sight is not so clear, nor taste so acute, nor his feeling so tender ; though he hath the same thoughts of things he had before, yet his spiritual sense is benumbed, and is not at all times affected alike, while he keeps his spiritual eye clear from the clouds of lust and Dassion ; he is otherwise affected with things to come than he is when his eye is blinded with inordinate passion and love to present things ; and while he keeps his taste, how sweet and welcome is this to his soul, the remembrance of Christ, and salvation by him ! And so, while he keeps his heart tender, he is sensible of the least stirring of sin, and is humbled for it ; and the least impulsion of grace, to be thankful for it. Those instructions, reproofs, consolations, which at some times either wound or revive their spirits, at other times do not move them at all ; their senses are benumbed, not kept fresh and lively. And thus in the general I have proved that there is such a thing as spiritual taste.
Secondly, What is this spiritual sense ? It is an impression left upon our hearts, which gives us an ability to relish and savour spiritual things ; but it cannot be known by description so mucli as by these two questions : —
1. The use of it, what doth this taste serve for ?
2. What are the requisites that we may have such a taste and relish of divine and spiritual things ?
1. What doth this taste serve for ? There is a threefold use of them : —
[1.] To discern things good and wholesome from things noxious and hurtful to the soul ; that is the use of spiritual sense in general, to discern things good and evil, Heb. v. 14 ; Job vi. 30, ' Is there iniquity in my tongue ? Cannot my taste discern perverse things ? ' God hath given all sensitive creatures a taste, whereby they may dis- tinguish between things pleasant or bitter, sweet or sour, wholesome or unwholesome, savoury or unsavoury, that they may choose what is convenient to nature ; so the new creature hath a taste to know things, things contrary to the new nature, and things that will keep it in life : Job xii. 11, 'Doth not the ear try words, and the mouth taste his meat ?' or, as it is more plain, Job xxxiv. 3, ' For the ear trieth "words, as the mouth tasteth meat.' Spiritual taste distinguisheth between what is salubrious and profitable to us, that which is the pure word, milk agreeable to the new nature ; and what is frothy, garnished out with the pomp of eloquence, it is tasteless to a gracious soul, if it suiteth not with the interests of the new nature : they have a faculty within them, whereby they distinguish between men's inventions and God's message. A man of spiritual taste, when reason is restored to its use, he comes to a doctrine, and many times smells the man ; saith he, this is not the breast-milk that must nourish me, the pure 'milk of
48 SERMONS UPON TSALM CXlX. [SeR. CIX.
the word Ly which I must grow in strength and stature ; and if he finds anything of God, he owns God ; he discerns what is Imman and what is divine.
[2.] The use of tliis taste is also to refresh and comfort tlie soul in the sweetness of spiritual things : Cant. ii. 3, ' I sat down under his shadow with great delight, and his fruit was sweet to my taste ;' the taste of Christ's fruit in the comforts of redemption ; the fruit that grows there is sweet and pleasant to the new nature. When the love of God to sinners in Christ is not only heard but believed, not only believed but tasted, it ravisheth and transports the soul with sweet delight and content, that excels all the pleasures of the world.
[3.] It serves for this use, to preserve the vitality of grace, that is, to keep it alive and in action. Omnis vita gustu ducitur — every life hath its food, and the food must be tasted. This grace quickeneth us to look after that food ; it keeps the new creature free for its operations, helps it to grow : 1 Peter ii. 3, ' As new-born babes desire the sincere milk of the word, that ye may grow thereby ; if so be ye have tasted that the Lord is gracious.' The truths of the gospel are as necessary and natural for the cherishing and strengthening the spiritual life as the ' milk of the mother is to the new-born babe, and taste is necessary that we may relish it. They that have a taste have an appetite, and they delight in the word more than in any other thing ; whereas those that have no taste or appetite, grow not up to any strength, they thrive not.