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gracious soul are more fully described than in this 119th Psalm. They that are strangers to them themselves, are apt to conceive of them as if they must needs be unpleasant and disagreeable; but there is nothing essential to true religion, which those who have once experienced it, do not desire to experience again, and that in a higher degree.

He that possesses the greatest measure of true holiness will think the lowest of his present attainments, and be most poor in spirit; and he that has most purity of heart will most hunger and thirst after righteousness. Even repentance itself, (abating the dread and anxiety which usually attend its commencement,) will be sure to excite those who truly experience it, to desire it may be constantly felt, as long as sin has any existence in the soul.

Nothing is a more certain criterion by which we may distinguish true grace from its counterfeits. He who loves God most, will long to love him more; he that most mortifies sin, will long to mortify it more; he that truly most reveres God, will wish to abide in his fear all the day long; he whose conscience is faithful and tender, will long for it to be more But the hypocrite wishes for as little zeal, fear, sorrow for sin, and self-denial, as ever will serve the turn he would have it to answer.

so.

David, who discovers a holy taste, (Ps. xix. 10. civ. 34. cxix. 109.) and recommended it to others, (xxxiv. 8.) requests in our text to have it increased. For the word rendered judgment, properly signifies taste, and denotes that relish for divine truth, and for the divine goodness and holiness, which is peculiar to true saints. I propose therefore to consider,

FIRST, The nature and objects of that spiritual taste, which is possessed by every gracious soul, and which all true saints desire to possess in a still greater degree.

The original word, which is often applied to those objects of sense which are distinguished by the palate, is here used in a metaphorical sense, as the corresponding term frequently is in our own language. "Doth not the ear try words, and the mouth taste meat?" Job xii. 11. Our translators, in this place, render it judgment, which is nearly the same thing; yet as the terms are applied among us, there is a difference

between them. Taste is that which enables a man to form a more compendious judgment. Judgment is slower in its operations than taste: it forms its decisions in a more circuitous way. So we apply the term taste to many objects of mental decision, to the beauty of a poem, to excellence of style, to elegance of dress or of deportment, to painting, to music, &c. in which a good taste will lead those who possess it, to decide speedily, and yet accurately, on the beauty, excellence, and propriety of the objects with which it has long been conversant, without laborious examination.

Just so, true saints have a power of receiving pleasure from the beauty of holiness, which shines forth resplendently in the word of God, in the divine character, in the law, in the gospel, in the cross of Christ, in the example of Christ, and in the conduct of all his true followers, so far as they are conformed to his lovely image. I do not mean by this, that they are influenced by a blind instinct, for which they can assign no sufficient reason: the genuine feelings of a true Christian can all of them be justified by the soundest reason: but those feelings, which were first produced by renewing grace, are so strengthened by daily communion with God, and by frequent contemplation of spiritual things, that they acquire a delicacy and readiness of perception, which no one can possess who has never tasted how gracious the Lord is. You cannot touch, as it were, a certain string, but the renewed heart must needs answer to it. Whatever truly tends to exalt God, to bring the soul near to him, and to insure his being glorified and enjoyed, will naturally attract the notice of one who is born of God, excite his affections, and influence his conduct. "Sweeter also than honey, and the honeycomb." My meditation of thee shall be sweet." "How sweet are thy words to my taste, beyond honey to my mouth." O taste and see that the Lord is good." Consider,

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SECONDLY: The influence of a rectified spiritual taste on our increasing acquaintance with divine truth.-"Teach me good taste, (judgment) and knowledge."

It was said of him to whom the Holy Spirit was given without measure, "It shall make him of good understanding

we.

in the fear of Jehovah." Now the same effect will follow, in a proportionate degree, if we imbibe the same spirit in a subordinate measure: and this spirit will lead us into all the truth, as it is in Jesus. It will excite our ready attention to every discovery that God makes of himself. We shall love to see God in every thing; in all his works, and in his holy word. We shall submissively yield to his wisdom, and bow implicitly to the decisions of divine revelation, expecting to find that God knows much better than We shall show a disposition congenial with the truth, cordially coinciding with the end for which revelation is made. We shall the more readily enter into the genuine import of his word. Not aspiring to be as gods, knowing good and evil. But let the Lord alone be exalted, and let man be laid low. He that loves for God to be glorified, will of course find that those representations of the divine character suit his taste, which tend most to answer that blessed end. One that loves dependance and subjection will readily admit, and cordially receive, those ideas which bind us most closely to God, and tend to humble us in the dust before him. He that loves universal order, harmony, and purity, will readily fall in with those representations which promote holiness, and are suited to excite the greatest abhorrence of sin. He that detests sin, and

wants to return to God and be re-admitted to his favor, in such a way as shall not dishonor him, will be delighted with salvation through the great Mediator, and count all things but loss for the excellency of the knowledge of him, and be pleased with those ideas of him, which magnify his love and endear him to the soul. He whose heart is filled with Christian benevolence will delight in contemplating the image of Christ, wherever he can discern it. He will recognize the family likeness, impressed on all true saints, and readily coincide with all that tends to increase holy union, and to gratify disinterested benevolence. A man of a

heavenly taste will relish those representations which tend most to elevate the soul above the world, and to attract it powerfully toward celestial objects.

Hence we infer, that nothing can equal a holy, rectified

taste, in its tendency to promote the knowledge of the truth, whether as to sentiment or practice. Consider,

THIRDLY: The ground of this earnest desire after an increasing spiritual taste and more spiritual knowledge.

reward."

It naturally results from a full conviction already received of the supreme authority of God, and the equity of all his commandments. "I have believed thy commandments." As if he should say, 'I am sure thou hast a right to command. I am sure all thy commandments are right. I am sure it is my interest to obey them; and that there is more to be gained by keeping them, than can ever be got by transgressing them.' "In keeping them there is great If we believe God's commands to be just, we shall not be surprised at the sanction being rigorously enforced; and, if we believe sin to be so great an evil as the sanction of the law implies, we shall readily admit that salvation is of grace; and shall not wonder that God should refuse to forgive sins without a Mediator who could atone for it by a most costly sacrifice; that Infinite Wisdom alone would choose one fit for this purpose," having laid help upon one that is mighty and able to save to the uttermost ;" and that he cannot, by thus releasing us from obligation to punishment, have relaxed our obligations to obedience.

How earnestly then should we apply to God for an increase of this holy taste, and consequently of spiritual knowledge ! This will enable you much more speedily, exactly, and certainly, to determine what is true and right, than any laborious investigation of an unholy man. Yet this will not set aside the use of the sacred scriptures; but will enable us more speedily and correctly to apply its rules, or lead us at once to act agreeably to them, while its decisions will bear to be examined most rigorously by them. But a sanctified taste will assist us wonderfully in interpreting the word of God. Does it tend to God's glory? or, though not forbidden expressly, is it acting like Christ?'

First, A plain unlettered man, with a spiritual taste, will judge far better of divine things, than a man of superior powers, or of superior education or attainments, without it. Such a one, in proportion to his capacity, will increase in

knowledge. And what he knows by taste, may be justified by scriptural arguments, though he may not be able, in all cases, to state those arguments himself; like the poor martyr who said, "I cannot dispute for Christ, but I can die for him." He is sure his gospel is suited to his wants; it tends to fill his conscience with peace and pleasure, and to fill his soul with purity, and to influence him powerfully to new obedience.

Secondly, Whatever tends to inflate the mind with selfsufficiency, to draw it off from constant and entire dependance on Christ, or to reconcile the soul to sin, will be at once perceived to be of a most injurious tendency. Whatever would lessen our reverence and esteem for God, or prevent our delight in him, and our communion with him, and hinder our conformity to him, will naturally be shunned by those who by reason of use have their senses exercised to discern both good and evil. By them, nothing will be counted good that draws them off from God; nothing evil that brings them nearer to God.

Thirdly, They that are truly led by the Spirit of God, are certainly his children: and all that are born of God are thus led. Not by any new revelation, but by his sanctifying influence on the soul; which leads them justly to interpret his word, and to acquiesce in its humbling and holy discoveries. There is a most harmonious agreement between the dictates of God's word, and the disposition of a renewed mind.

A good spiritual taste will distinguish things that differ, and prefer those that are more excellent.

XXX.

THE PROGRESS OF IMPIETY.

PROV. i. 22.

How long, ye simple ones, will ye love simplicity; and the scorners delight in their scorning; and fools hate knowledge? THOUGH the words I have now read are the words of wisdom, yet there are some professors in the world, who aim

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