tain dispositions and actions, and finds himself delighted or disgusted with them. This is the grand defect in unregenerate men, which is supplied in regeneration. As some persons, having the same mental faculties as their neighbors, are totally destitute of a relish or taste for the beauties of poetry, or harmony, or for this or the other science they take no delight in them, have no relish for them, no taste or judgment about them; but appear totally stupid and insensible to them in the eyes of all who have a relish and taste for them: so it is in all natural men with respect to spiritual things. Only, whereas it is not duty to relish poetry, music, sculpture, or painting, and therefore the want of taste for them is no sinful defect, it is the duty of every rational being to love and delight in holiness, to have a taste for it; and no man can be destitute of such a taste without being of a very bad and sinful disposition...... Natural men may, by reason and argument, be convinced in their judgment and conscience that holiness is in many things right and reasonable, and sin wrong and unreasonable; but still they have not any love in their hearts to the one, or dislike to the other. They do not perform duty therefore because it is pleasant, sweet, and delightful to them, or avoid sin because it is odious, irksome, and offensive to them; but from other motives, and for other ends. But the regenerate man has this defect supplied; and the principle of divine life, implanted in the soul by the Holy Ghost, operates mainly in this way-if this be not the very nature of it. Hence godly men in scripture all speak of it as their experience, to have such a taste and relish for spiritual excellency. They are in raptures with beauties of holiness, and of a holy God. They speak of tasting sweetness in God's statutes, more than in honey, and the honey-comb. The name of Christ is refreshing to the spiritual sense, as ointment poured forth: his love is better than wine: praising God affords higher satisfaction to the soul than marrow and fatness to the bodily appetite. Innumerable passages in scripture represent this as the experience of believers. Hence it is that they, and they only, find Christ's yoke easy, and his burden light; God's commandments not grievous; wisdom's ways ways of pleasantness; to do God's will and to finish his work, (after their Saviour's example,) their meat and drink. This is not so much from the present privileges they enjoy, or the reward they hope for, as from the agreeable

ness of spiritual things to the taste and relish of their souls. They hunger and thirst after righteousness, and are athirst for God, even for the living God. This is the element in which they live; and, when they are out of God's ways, they are out of their element, as a fish out of the water, and cannot enjoy pleasure, but are, as it were, in a dying condition. In this sense it is said that he who is born of God cannot sin: for, in exact proportion as he has a taste for holiness, relishes it, experiences sweetness, and sees beauty in it, he has a distaste, disrelish, and loathing for sin; sees deformity in it, and is disgusted with it."

CHARACTER OF CHRIST.

The peculiar object of this spiritual taste is, the beauty and excellency of holy things-God's perfections and law, Christ's character, and his image in his people. Especially the truc believer sees a loveliness in every part of Christ's character and conduct. He entirely admires his sweet humility, condescension, meekness, self-denial, zeal, wisdom, gentleness, compassion, and active love his regard to his Father's honour, rejoicing in his sovereignty, respect for his ordinances, resignation, patience, devotion. All he said, and all he did, appear the perfection of beauty; every temper and every disposition, the matter and the manner of every action, quite what they should be: and he learns to account every thing beautiful or deformed, lovely or odious, in his own and other men's tempers and conduct, as it accords with or is contrary to this perfect copy.-Every true believer is, in some little measure, of this mind and judgment and none but the true believer is so: and in him it grows exactly as he grows in grace.

"This being so, he habituates himself, in some little degree, to judge of every thing by this rule: and thus his taste is formed, and he insensibly relishes and finds pleasure in those things and persons who have this beauty in them, and in proportion as they have more or less of it. On the contrary he disrelishes, and is pained and uneasy with those persons and things which are unlike Christ, and that in proportion to their unlikeness to him. And thus also he finds sweetness and pleasure in keeping God's commandments, in imitating Christ's example, in attending God's ordinances, in reading, praying, hearing, meditation, watching, and doing good. He loves the brethren, and takes

delight in their society: and, on the contrary, finds pain and uneasiness in ungodly company, in neglect of duty, in levity, and in wrong tempers. And this becomes natural to him, so far as grace prevails, and is for that reason habitual and abiding: but no obedience that is not pleasant, natural, unforced, will last: and therefore no other religion than this can be relied upon to continue to the end, in all circumstances and against all temptations.....

"It is by implanting and maintaining this holy taste, and rendering it quick and vigorous, that the Holy Spirit leads the children of God, and makes them wise to know, and willing to do their duty: and enables them to act decidedly, in a thousand instances of daily occurrence, as they ought to act, without requiring time to deliberate at every step about their conduct, or to produce express precept for it. Their judgment is formed upon the word, and is made by it; but the holy relish they have for spiritual excellency, and disrelish for the contrary, makes those who by reason of use have their senses exercised to discern good and evil,* at first thought to perceive a beauty or deformity in this or the other temper or conduct, respecting which others may hesitate, as the ear trieth sounds, and the mouth tasteth meats."

ZEAL FOR THE GLORY OF GOD.

"Every true believer, in proportion to the degree of his spiritual knowledge, and faith, has the glory of God at heart. The discoveries he has made, under the teaching of God's word and Spirit, of the infinite loveliness and glory of the divine character, as they influence his own mind to admire adore, love, delight in God, and to find unspeakable sweetness in this; so they convince him how right and reasonable it is in itself, and how much it is for their happiness that others should do the same. He is deeply sensible that God's excellencies are worthy to be manifested; that the manifestation of them, and their glory, was an end worthy to be proposed by God in all his works, as the last end, to which all others should be subordinated. The display of these glorious excellencies, in the works of creation, providence, government, and redemption, is so bright, that he both grieves and wonders that so many rational creatures are blind to it. The whole appears worthy of

* Heb. v. 14.

universal attention, admiration, love, and adoring praise. He sees that this is no more than God's due; and that all who do not pay it rob him of his due. He would therefore most gladly, if he could, have all rational creatures to know and love, to worship, and obey, and delight in God, and give him the glory due unto his name. He is entirely willing that God should reign: yea he rejoices in his sovereignty; is satisfied that the throne belongs to him, and delights to think that it is eternally secured to him; that he is unchangeably glorious and blessed; that he is infinitely removed from the reach of all his enemies, that they are all in his hand, and absolutely in his power, and shall be put under his feet; that his counsel shall stand, and he will do all his pleasure; that all shall be as he would have it, and shall issue in his glory. But he cannot but be grieved that at present such multitudes are ignorant of him; in rebellion and enmity against him; disobeying him; blaspheming him; worshipping idols, or idolizing themselves, and the creatures of his hand; framing false notions of him; serving Satan; living in infidelity, atheism, profaneness, superstition, formality, false religion, wild enthusiasm ; hardened in opposition to, or abuse of his truth; Satan practising and prospering; his instruments successful and honored; God's servants, friends, and truths despised, hated, and persecuted. It grieves him at the heart to see things in this state : even as a dutiful and affectionate child is grieved to hear his good father insulted, reproached, calumniated, derided; or to see him robbed, wounded, and abused; and the more so because he cannot help it. It is as a sword in his bones while they daily say unto him, Where is thy God?

"There is much of the spirit of adoption in this. Just so far as we can heartily pray, Hallowed be thy name; thy kingdom come; thy will be done on earth as it is in heaven; we have a right to conclude that God is our father. It is the earnest desire and hearty prayer of every child of God, that God's cause and honor on earth may prosper; that his name may be known, loved, and adored; that his kingdom may set up, and fill the whole earth; that all men in the world may be cured of their ignorance, irreligion, and wickedness; may return to God through Christ, truly repenting and believing, and may glorify God in body and spirit, with their substance and their all, and do his will as angels do. All such characters long to see God glorify all his perfections by bringing this to pass; as we are taught

to hope and expect that he will do. They rejoice therefore when ministers are sent forth furnished for their work; when religion revives; when sinners are converted; when believers stand fast in the Lord; and the cause of God prospers. These are objects near their heart.

"Every true believer, however weak, has somewhat of this spirit; and that in proportion to his faith and grace. He that has none of it has no love to God, but is still his enemy, however self-love may produce high affections of another sort. But every such person knows that nothing more prevents this blessed effect, than the unholy lives of false professors, or the misconduct of true Christians. This Satan improves to prejudice men's minds against the gospel; to furnish sinners with plausible pretences for despising and opposing it; to help convinced persons to quiet their consciences; and for many other bad purposes. On the other hand, the sincere believer is sensible that the consistent, upright, blameless, useful lives of Christians are a great ornament and recommendation of true religion; tend to soften men's prejudices, and win upon their hearts; and are made use of by the Holy Spirit in bringing sinners home to God, through Jesus Christ. He desires therefore to let his light so shine before men, that they, seeing his good works may glorify his Father which is in heaven: to bring forth much fruit, that God may be glorified; by welldoing to put to silence the ignorance of foolish men. He is anxious to avoid evil and the appearance of evil; and so to do every thing as may best tend to promote the credit of religion and the honour of God. Whether he eats or drinks, or whatsoever he does, he would do all to the glory of God. This is his habitual aim. Whenever he acts contrary to it, he is grieved, ashamed, humbled, and watches more for the time to come; being especially troubled if God's name is dishonoured through him."

GOD OUR PORTION.

"EVERY true believer chooses God as his portion, and expects his happiness from God himself, and not from his gifts, solely or chiefly.-The law of God, commanding us to love him with all our heart, requires us to love him supremely, to live to him and his glory, as our great end, and to choose him as our portion, and expect our happiness from him alone. Thou shalt have none other gods but me.